Relevant bibliographies by topics / The church in occupied Norway

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'The church in occupied Norway'

Author: Grafiati
Published: 4 June 2021
Last updated: 6 February 2022

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Journal articles on the topic "The church in occupied Norway"

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Hassing, Arne. "The core ideas of the ‘nazi church’ in occupied Norway 1940–45." Studia Theologica - Nordic Journal of Theology 42, no. 1 (1988): 1–20. http://dx.doi.org/10.1080/00393388808600052.

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Lemm, Thorsten. "Husby in Angeln – Ein königlicher Hof der späten Wikingerzeit?" Praehistorische Zeitschrift 89, no. 2 (2014): 371–89. http://dx.doi.org/10.1515/pz-2014-0023.

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Zusammenfassung: Seit langem nehmen in Norwegen und Schweden Ortschaften und Höfe mit dem Namen Huseby o. ä. zentrale Punkte in der Frühgeschichtsforschung ein. Sie werden dort als seit jeher bedeutende Orte interpretiert, die in der späten Wikingerzeit oder am Übergang zum Mittelalter zu königlichen Höfen aufstiegen und in diesem Zuge mit der standardisierten Bezeichnung *húsabýr versehen wurden. Die dadurch ersetzten ursprünglichen Ortsnamen sind nur selten überliefert. Die Huseby-Orte Alt-Dänemarks fanden in der Forschung hingegen nur wenig Beachtung. Die vorläufigen Ergebnisse der in den letzten Jahren durchgeführten Kontextanalysen und archäologischen Prospektionen erlauben es nun, das einst in dänischem Reichsgebiet gelegene Husby in Angeln in eine Reihe mit den bedeutenden Huseby-Orten Schwedens und Norwegens zu stellen. Archäologische Funde, allen voran die Entdeckung eines Siedlungslatzes mit zahlreichen Metallobjekten, die verkehrsgeografische Lage, Flurnamen in der Umgebung und eine romanische Kirche mit wahrscheinlich hölzernem Vorgängerbau zeichnen für Husby das Bild eines in der jüngeren Germanischen Eisenzeit, in der Wikingerzeit und im Mittelalter (über-)regional bedeutenden Ortes. Résumé: En Norvège et en Suède les localités ou habitats portant le nom d’H useby ont depuis longtemps occupé une place de choix en recherche protohistorique. Là, on les a toujours considérés comme des localités importantes, et ces endroits s’élevèrent au rang de cours royales au courant de l’époque viking tardive ou au début du Moyen Age ; de ce fait ils ont acquis la dénomination standard de*húsabýr. Les toponymes d’origine que ces nouvelles dénominations ont remplacés ne survivent que fort rarement. Cependant très peu d’enquêtes ont porté sur les toponymes Huseby que l’on rencontre dans l’ancien Danemark. Les résultats préliminaires d’études contextuelles et de prospections de terrain effectués au cours des dernières années nous permettent de ranger le site d’Husby en Anglie (Angeln), qui faisait anciennement partie du royaume danois, dans la série des sites importants portant le nom d’Huseby en Suède et en Norvège. Les données archéologiques, en particulier la découverte d’un habitat contenant de nombreux objets en métal, sa situation géographique, les noms des parcelles aux alentours et la présence d’une église romane avec probablement un précurseur en bois indiquent qu’Husby jouait un rôle (supra)régional significatif pendant l’âge du Fer germanique tardif, l’époque viking et le Moyen Age. Abstract: Settlements or farmsteads bearing the name Huseby or similar have occupied a central position in protohistoric research in Norway and Sweden for a long time. There they have always been interpreted as significant places, which rose to being royal courts in the Late Viking period or at the beginning of the Middle Ages and in the process were given the standard denomination of *húsabýr. The original place-names that these new denominations replaced rarely survive. Research has however paid little attention to the Huseby place-names of ancient Denmark. Preliminary results from contextual studies and archaeological surveys conducted over the last few years allow us to now align the site of Husby in Anglia, which once lay in the Danish realm, with the important Huseby sites of Sweden and Norway. Archaeological finds, especially the discovery of a settlement containing numerous metal objects, its geographical location, field names in its surroundings, and a Romanesque church with a probable timber precursor indicate that Husby was a significant (supra-) regional place in the later Germanic Iron Age, the Viking period and the Middle Ages.
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Austad, Torleiv. "»Catacomb Ordination« in Nazi-Occupied Norway." Kirchliche Zeitgeschichte 31, no. 2 (2018): 478–95. http://dx.doi.org/10.13109/kize.2018.31.2.478.

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Oftestad, Bernt T. "The Church of Norway ‐ a state church and a national Church." Studia Theologica - Nordic Journal of Theology 44, no. 1 (1990): 31–37. http://dx.doi.org/10.1080/00393389008600084.

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Lindsay, Margot. "Librarianship in an occupied country: Norway 1940 – 1945." Library History 11, no. 1 (1995): 49–62. http://dx.doi.org/10.1179/lib.1995.11.1.49.

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West, Helga Sofia. "Renegotiating Relations, Structuring Justice: Institutional Reconciliation with the Saami in the 1990–2020 Reconciliation Processes of the Church of Sweden and the Church of Norway." Religions 11, no. 7 (2020): 343. http://dx.doi.org/10.3390/rel11070343.

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Social reconciliation has received much attention in Christian churches since the late 1980s. Both the Church of Sweden and the Church of Norway initiated reconciliation processes with the Saami (also “Sami” or “Sámi”), the indigenous people of Northern Europe, at the beginning of the 1990s. As former state churches, they bear the colonial burden of having converted the Saami to Lutheranism. To make amends for their excesses in the missionary field, both Scandinavian churches have aimed at structural changes to include Saaminess in their church identities. In this article, I examine how the Church of Sweden and the Church of Norway understand reconciliation in relation to the Saami in their own church documents using conceptual analysis. I argue that the Church of Sweden treats reconciliation primarily as a secular concept without binding it to the doctrine of reconciliation, making the Church’s agenda theologically weak, whereas the Church of Norway utilizes Christian resources in its comprehensive approach to reconciliation with the Saami. This article shows both the challenges and contributions of the Church of Sweden and the Church of Norway to the hotly debated discussions on truth and reconciliation in the Nordic Saami context.
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Cucchiara, Martina. "Church Resistance to Nazism in Norway, 1940–1945." Holocaust and Genocide Studies 29, no. 3 (2015): 511–14. http://dx.doi.org/10.1093/hgs/dcv060.

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Austad, Torleiv. "Church Resistance against Nazism in Norway, 1940-1945." Kirchliche Zeitgeschichte 28, no. 2 (2015): 278–93. http://dx.doi.org/10.13109/kize.2015.28.2.278.

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Peterson, Anna M. "Church Resistance to Nazism in Norway, 1940–1945." Journal of Church and State 57, no. 3 (2015): 571–72. http://dx.doi.org/10.1093/jcs/csv052.

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Tangherlini, Timothy R., and Kathleen Stokker. "Folklore Fights the Nazis. Humor in Occupied Norway, 1940-1945." Western Folklore 56, no. 2 (1997): 182. http://dx.doi.org/10.2307/1500209.

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Dissertations / Theses on the topic "The church in occupied Norway"

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Pahlm, Lars Gunnar. "Holdningskampen 1940 - 1942 och dess fortsättning : Med betoning på kyrkans roll som sammanhållande faktor under ockupationen av Norge." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper, KV, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-21588.

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During the period of occupation of Norway between the years 1940-1945 the National Lutheran Church took the responsibility of supporting the Norweigans in their ideological battle against the Nazis. This was a period named Holdningskampen in Norwegian history. One person to remember was Eivind Berggrav, bishop in Oslo diocese. He was the one responsible for the theological document of importance Kirkens Grunn that became important as a document against the Nazis and the small percentage of Christians that related to the naziinspired-church. Berggrav was also one of the founders of Den Midlertidlige Kirkeledelsen, the organisation responsible for the non-nazified churches. During Easter 1942 there was a division between the national church department and the churches. The outcome was that almost all priests left their offices because they did not want to be part of a Nazi-friendly system. The German-inspired government did their best to keep the churches going with the help of new politically correct priests and bishops. However, people did not accept them and they mostly had to talk for empty rows. The attention was instead given to the priests who marked their standpoint against the Nazis and for the freedom of the people and their country. They became the good examples that helped many Norwegians to keep their courage during a period of tribulation in the history of the country. The purpose is to analyze how and why the support became so important. By using letters from the bishop’s office in Tromsö, literature written about these subjects and local sources I will try to answer the following questions: What difference made the Church for Holdningskampen and the following years and what response did the people give to this standpoint? In what way did the Church support cooperation? How was this perceived by people in general? How did the Church support those who did not sympathize with the party Nasjonal Samling and the occupying power? What became the response from the people and the authorities? The importance of the local priests cannot be underestimated. Their resistance against the Nazis had an important role in the local community during a period of great turmoil and uncertainty in Norway. While their government and King had escaped to London, the Norwegian Church remained in the country. The Nazi-inspired church tried to get the people’s attention but very few listened. Because of the many undeviating priests and church leaders all over the country the locals remained hopeful and resistant, in spite of the Nazi-government’s threats. The interaction between the locals and the church gave them courage. Together they were made strong.
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Kaasa, Ivar. "Handbook for new pastors in the Mission Covenant Church of Norway." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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Fjeld, Bjørn Øyvind. "To develop a program which facilitates the cooperation and involvement of the local churches in the ministry of mission and evangelism of the Mission Covenant Church of Norway." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Øvergaard, Ivar. "Rebuilding the infra-structure of an old inner-city church by establishing a network of relational groups." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Bergström, Helena. "The effects of a separation between a state church and a state : Participation and religious activity in the Evangelical-Lutheran churches in Sweden and Norway." Thesis, Jönköping University, JIBS, Political Science, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:hj:diva-8934.

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<p>The purpose of this thesis is to examine the effects on religious participation and activity in a country that a separation between a state and a state church has. To do this I have compared Sweden and Norway. Norway still has a state church whereas Sweden does not as of January 1 2000. I decided to examine these two countries due to their similar backgrounds, geographical location and political systems. What I found when examining Sweden was that the separation did effect the religious participation compared to Norway. But Sweden has seen a decrease in church activities for a long time; the decrease would have taken place even without the separation, since Norway also had experiences this decrease over time. So my conclusion is, if Sweden had continued to have a state church, there would have been a similar decrease. However, it would probably have been smaller, then what have taken place after the separation. The different religious activities I have looked at, baptism, confirmation and marriage, have had different development over the years and have been affected differently by the separation. The decrease in religious activity in Sweden is not only caused by the separation between state and church, it is also a reaction against a changing society. The separation in Sweden lead to a larger decrease compared to Norway. Both the decrease in religious activity in Sweden and the separation was instead a reaction to a changing society, the role that the Swedish church once played has been replaced by other factors. One of the foundations to the political elements in Sweden has with this decrease and ultimately the separation been lost and if this also will have any effect on the involvement in secular organization, voting rates or political participation is too early to tell.</p>
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Larguèche, Aladin. "Vers une histoire des intellectuels norvégiens : pratiques littéraires, nationalisme et sécularisation à Christiania (1811-1869)." Phd thesis, Université Toulouse le Mirail - Toulouse II, 2013. http://tel.archives-ouvertes.fr/tel-00877258.

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Le présent texte propose de questionner le postulat couramment admis selon lequel l'émergence des intellectuels nationalistes au XIXe siècle est parallèle à une déchristianisation de la vie sociale et culturelle, en se focalisant sur l'ensemble des littérateurs norvégiens publiant dans la période 1811-1869. C'est plus spécifiquement les rapports entre Belles-lettres, construction nationale et sécularisation qui constituent le cœur de cette enquête, avec une attention portée sur la principale arène de la vie scientifique norvégienne : l'université de Christiania. Après avoir recensé les contraintes matérielles, politiques et religieuses qui conditionnent le développement de la vie culturelle dans la capitale du jeune royaume, l'auteur propose une analyse socio-historique systématique de tous les littérateurs norvégiens, ainsi qu'un échantillonnage des auteurs les plus productifs afin de déterminer l'évolution des rapports des écrivains, amateurs de Belles-lettres, nationalistes ou scandinavistes, avec le fait religieux et l'Église d'État norvégienne. La notion de "pratique littéraire" permet d'aborder la littérature comme un phénomène social multiforme, au croisement entre l'histoire de l'éducation, histoire des idées, histoire religieuse et sociologie de la littérature, et permet de comprendre les mutations essentielles et les ambigüités indépassables de l'identité sociale des intellectuels contemporains
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O'Leary, Margaret Hayford. "Post-war Norwegian fiction portraits of women in occupied Norway /." 1987. http://catalog.hathitrust.org/api/volumes/oclc/16948437.html.

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Thesis (Ph. D.)--University of Wisconsin--Madison, 1987.<br>Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 156-161).
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Quejada, Andrea Celine C. "Beliefs, values and experiences of Filipino Christian parents in Norway." Master's thesis, 2017. http://hdl.handle.net/10071/16757.

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Filipinos are all over the world, and a considerable number have been residing in Norway. However, most studies on Filipino immigrant parents place emphasis on the well-being of migrant children or have been situated in the United States. A study that fully intended to highlight parents in the process of shifting contexts was then found necessary. Upon an encounter with Filipino parents attending a Christian church in Norway, this study is aimed to determine the parenting beliefs, values and experiences of these parents and to analyze how particular parenting beliefs, values and experiences of four Filipino Christian parents interrelate. This study is a qualitative instrumental case study by design. To acquire data to answer three research questions, a group interview has been used. In addition, one-on-one interviews were conducted in order to acquire more detailed information on the parenting beliefs and values and to validate the data from the group interview. The results of this study showed the existence of eight major themes on parenting beliefs and values and four major themes on parenting experiences. There were also seven interrelations between these parenting beliefs, values and experiences. Lastly, this research established that the Filipino Christian parents in Norway manifest strengths not just as individuals, parents or migrants but also as a group. Placed together in a group, it was strongly evident that such a set-up allowed them to support, respect and help each other.
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Wei-Hsin, Pan, and 潘為欣. "Relationship Between Taiwanese Vernacular Writing and Writing Symbols during Japanese-Occupied Period──Centering on Specialized Taiwanese Education Magazine and Taiwan Prefectural City Church News." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/47585324137456834555.

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碩士<br>國立臺北教育大學<br>台灣文化研究所<br>99<br>My main interest of this study is the contrast between Kana and the Church Romanization in Taiwanese vernacular writing. In order to compare these two orthographies, I choose Specialized Taiwanese Education Magazine and Taiwan Prefectural City Church News as the main subject texts. And my argumentation unfolds based on studying these two periodicals, with some other relevant texts. From 1908 to 1927, a period beginning with the first editor-in-chief, Kawai to the third, Nakama, literary works in Specialized Taiwanese Education Magazine was in full swing. Among the literary works, the folklore played a principal role with more than one hundred and two folk tales published during that time. This observation demonstrates the focus of the Taiwanese vernacular writing with Kana in folklore. On the other hand, the Presbyterian Church in Taiwan had paid attention to the value of folklore in their mission. However, only a handful of folk-related materials can be found on Taiwan Prefectural City Church News. The folklore publication in Taiwanese Romanization was also unusual at that time. On the contrary, the Church Romanization publication had been in a fever of publishing Taiwanese Romanization works pertinent to Confucianism, and this trend had resulted in a serious transition from vernacular to classical texts in employing the Church Romanization. In fact, the factors that make the differences in the literary aspects between Kana and Romanization are proposed to be relevant to the orthography rooted in the cultural ideology and the structure of writing functions. Kana used in writing Taiwanese, designed by Izawa Syuji, was regarded as merely a phonetic tool subject to Sino graphs. Driven by the custom of correlation of “phonetic tool / vernacular writing”, the Kana orthography then amply employed in writing folklore literature. Nonetheless, the Church Romanization, which is called “Peh-oe-ji”, was taken by the Church as a phonetic writing system that has an equal status with the one of Sino graphs. In other words, the Church Romanization is more than a phonetic tool in assistance of marking the pronunciation of Sino graphs, but also regarded as a stand-alone writing system. In this context, the prominence of the Church Romanization in Confucianism-oriented publication had brought this orthography under the “phonetic orthography / classical writing” correlation under a specific cultural ideology. And, with this transition, the orthography demonstrated gradually that it is an independent writing system without submitting to others. In addition, this study contributes in digging out the literary value of Specialized Taiwanese Education Magazine. The literary value of Specialized Taiwanese Education Magazine reveals in two aspects. The first is the publication of fictions, and the second is the cultural reproduction of folklore. Among them, Ono’s “love of Ra Hukusei” exemplified a re-created successful Taiwanese novel by translation. The translation of this story affirms the cross-rank and inter-racial thinking. Moreover, the folklore materials in Specialized Taiwanese Education Magazine had become a source for re-production by the following authors. Therefore, Specialized Taiwanese Education Magazine deserves to be considered as the representative collection of texts of folklore from 1907 to 1921.
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"Giving light and hope in rural Afghanistan : the impact of Norwegian Church Aid's barefoot approach on women beneficiaries /." Oslo : Institute of Sociology and Human Geography, Universitetet i Oslo, 2008. http://www.duo.uio.no/publ/iss/2008/76872/Master_Karina_Standal.pdf.

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Books on the topic "The church in occupied Norway"

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Stokker, Kathleen. Folklore fights the Nazis: Humor in occupied Norway, 1940-1945. Fairleigh Dickinson University Press, 1996.

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Stokker, Kathleen. Folklore fights the Nazis: Humor in occupied Norway, 1940-1945. University of Wisconsin Press, 1997.

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Jason, Barnhart, ed. Sunday asylum: Being the church in occupied territory. The House Studio, 2011.

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War and religion: Catholics in the churches of occupied Paris. Catholic University of America Press, 1998.

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Blindheim, Martin. Gothic painted wooden sculpture in Norway 1220-1350. Messel Forlag, 2004.

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Gothic painted wooden sculpture in Norway 1220-1350. Messel forl., 2004.

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Stylianou, Petros. Hē sylēsē tēs politistikēs klēronomias stēn katechomenē Kypro =: The plundering of the cultural heritage in occupied Cyprus. P. Stylianou, 1987.

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Robertson, Edwin Hanton. Bishop of the Resistance: The life of Eivind Berggrav, Bishop of Oslo, Norway. printed for the Handsel Press, 2001.

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Kirkens bymisjon: Respekt-omsorg-rettferd. Aschehoug, 2005.

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Diane, Shiell, ed. Fair exchange: A ministry exchange between the USA and Norway. St. Hans, 1992.

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Book chapters on the topic "The church in occupied Norway"

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Hagen, Thomas V. H. "‘Hero and Villain’: Leif Sinding as a Mediator of Cinema Politics in Occupied Norway." In Film Professionals in Nazi-Occupied Europe. Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-61634-2_2.

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Hagen, Thomas V. H., and Tobias Hochscherf. "Goebbels’ Propagandists at Work: From Training the Film Elite at Home to Film Policy in Occupied Norway." In Film Professionals in Nazi-Occupied Europe. Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-61634-2_3.

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Risvaag, Jon Anders. "Coin finds of Høre stave church, Oppland Norway." In Coins in Churches. Routledge, 2021. http://dx.doi.org/10.4324/9781003094814-8.

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Skjoldli, Jane. "In the Wake of God’s Fire: Transforming Charisma and Charismata in the Reconstruction of a Local Church." In Charismatic Christianity in Finland, Norway, and Sweden. Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-69614-0_4.

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Ingesman, Per. "King, Church and Religion The Ecclesiology of King Christian III of Denmark and Norway." In Were We Ever Protestants?, edited by Sivert Angel, Hallgeir Elstad, and Eivor Andersen Oftestad. De Gruyter, 2019. http://dx.doi.org/10.1515/9783110600544-007.

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Hjeltnes, Guri. "Supplies Under Pressure: Survival in a Fully Rationed Society: Experiences, Cases and Innovation in Rural and Urban Regions in Occupied Norway." In Coping with Hunger and Shortage under German Occupation in World War II. Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-77467-1_4.

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Erdal, Marta Bivand. "‘When Poland Became the Main Country of Birth Among Catholics in Norway’: Polish Migrants’ Everyday Narratives and Church Responses to a Demographic Re-Constitution." In Migration, Transnationalism and Catholicism. Palgrave Macmillan UK, 2016. http://dx.doi.org/10.1057/978-1-137-58347-5_11.

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Austad, Torleiv. "25. Pacifists in Nazi-Occupied Norway." In Challenge to Mars, edited by Peter Brock and Thomas P. Socknat. University of Toronto Press, 1999. http://dx.doi.org/10.3138/9781442672796-028.

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Bazyler, Michael J., Kathryn Lee Boyd, Kristen L. Nelson, and Rajika L. Shah. "Norway." In Searching for Justice After the Holocaust. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190923068.003.0032.

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During World War II, Norway was occupied by Germany. Its collaborationist government and Nazi administration passed laws stripping Norwegian Jews of their property. Norway’s government-in-exile in London passed a decree during the war guaranteeing the restitution of private and communal property. After the war, all property—whether owned by Jews or non-Jews—was in theory subject to restitution. However, a 1997 report commissioned by the Norwegian government found that, in many instances, the complicated and lengthy restitution processes failed to fully restore to Norwegian Jews what had been confiscated during the Nazi occupation. In 1998, as a result of the report, the government approved a law on the historical and moral settlement for the treatment in Norway of the economic liquidation of the Jewish minority during World War II. The comprehensive compensation for the Jewish community covered all private, communal, and heirless property claims. Norway endorsed the Terezin Declaration in 2009 and the Guidelines and Best Practices in 2010.
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"Norway and Elite Icelandic Clerical Identity." In The Church in Fourteenth-Century Iceland. BRILL, 2016. http://dx.doi.org/10.1163/9789004301566_007.

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