Ásatrúarfélagið

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Ásatrúarfélagið ( the Ásatrú Association or the Aesian Faith Association ) is an Icelandic religion with the aim of continuing or reviving the Germanic religion . It was officially recognized as a religious community by the state in 1973 and is therefore allowed to carry out weddings and other legally binding ceremonies , among other things . Membership is open to all Icelandic nationals and to anyone residing in Iceland regardless of nationality . Every joining or leaving is registered with the national population register (þjóðskrá).

Icelandic neo-paganism can - with some caution - be regarded as the only neo-ethnic religion in the Germanic language region.

year Members
1972 21st
1985 74
1992 119
1994 172
2002 628
2014 2382
2015 2675
2016 3583
2017 4126
2018 4428
2019 4487


The roots of the movement

Hilmar Örn Hilmarsson and other Ásatrúarfélagið members on their way to a blót in Þingvellir in the summer of 2009

The idea of ​​founding a religious community came up in the late winter of 1972 during discussions in a café in Reykjavík . The four men who would later become the founding members of the Ásatrúarfélagið were Sveinbjörn Beinteinsson , a farmer and traditional poet , Jörmundur Ingi Hansen , a kind of " jack of all trades " who enjoyed a certain prominence in the Reykjavík hippie movement, Dagur Thorleifsson , a journalist and active member of the Reykjavík Theosophen Lodge, as well as Þorsteinn Guðjónsson , the chairman of the Nýalssinna (Félag Nýalssinna) association, who is committed to the maintenance and dissemination of the Nýall theories (see below for more information) from Helgi Pjeturss . Sveinbjörn Beinteinsson said of the establishment of the Ásatrúarfélagið that it was “based on a belief in the hidden forces in the land” and that it arose from the desire of the Icelanders to “cultivate their own beliefs and no longer have to follow the imported religions”. The Ásatrúarfélagið was formally founded on midsummer 1972 in a meeting at the Hotel Borg. In a meeting shortly afterwards, Sveinbjörn Beinteinsson was elected chairman of the community and also appointed the first general jargon.

State recognition

Shortly before Christmas 1972, when the Ásatrúarfélagið consisted of just 21 people, Sveinbjörn Beinteinsson and Þorsteinn Guðjónsson visited the then Icelandic Minister for Justice and Church Affairs and expressed their interest in the registration of the Ásatrúarfélagið as an officially recognized religious community . According to reports, the minister initially thought the motion was a bad joke. Only when Sveinbjörn and Þorsteinn could convince him that they were serious did he request the necessary documents from them. Sveinbjörn reported that shortly after he and Þorsteinn left the ministry, all the lights in the city center went out due to a thunderstorm, leaving the minister literally in the dark. The newspaper Vísir wrote about it in a somewhat joking tone that the representatives of the Ásatrúarmenn received only very vague answers from the ministry - and apparently the thunder god Þórr thought about it as little as the Ásatrúarmenn, because when their visit to the minister was over, gave there was a terrible “thunderstorm” in downtown Reykjavík, which led to considerable property damage in the immediate vicinity of the ministry.

Sigurbjörn Einarsson , the then bishop of Iceland, recommended in a written statement that the ministry should refuse the organization state recognition. He argued that the Icelandic constitution literally gives anyone the right to form an association to "serve God," suggesting a monotheistic view of the practice of religion, and he referred to an earlier legal opinion that had already been issued consequently polytheistic -religious organizations are not protected by the Icelandic constitution. Sigurbjörn also criticized the vague teachings of the organization, the small number of its members, the lack of a religious head and a "house of prayer". He also expressed concern about the possible moral teachings of a pagan organization, particularly with regard to individual freedom, polygamy, and protection of personality. In Sigurbjörn's opinion, the most significant efforts to date to revive Germanic paganism in the German Empire had taken place during the National Socialist era , and these were closely linked to the racial ideology of the Nazi regime. In this context, he pointed out that the applicants viewed themselves as supporters of the Helgi Pjeturss “Nýall theories” , which contained similar racist elements as the Nazi ideology, although not all Nýall supporters represented such views. On the other hand, not all Nýall supporters joined the Ásatrúarfélagið.

Sveinbjörn Beinteinsson later wrote on this subject in his autobiography:

“Pétur bróðir las sér til um kenningar Helga Pjeturss and hreifst mjög af þeim. Þá fór ég að kynna mér þær líka og fannst þær merkilegar. Einkum höfðaði til mín kenning hans um lífið á öðrum stjörnum eða hnöttum sem kom í staðinn fyrir gömlu hugmyndina um himnaríki; það varð allt skiljanlegra og efnislegra hjá honum. Helgi var líka með merkilegar kenningar um drauma, hann taldi að þeir yrðu fyrir áhrif frá öðrum mönnum, jafnvel öðrum stjörnum. Þetta hafði áhrif á mig. "

“My brother Pétur read Helgi Pjeturss' books and was fascinated by them. I then began to study these theories and found them remarkable. What I particularly liked about it were his theories about life on other planets that replaced the old idea of ​​heaven - it was all so much more tangible and understandable. Helgi also had extraordinary theories about dreams. He thought they were based on the influence of other people, possibly also of other stars. That already influenced me. "

Þorsteinn Guðjónsson was a loyal Nýall supporter both before and after the establishment of Ásatrúarfélagið. In the late 1980s he published an English-language journal called Huginn & Muninn, which dealt with the Nýall theories. Also Jörmundur Ingi Hansen attended some Nyall séances. In a 2008 interview, however, he said, "He did not feel that he had really received any new information in these sessions." In response to the bishop's criticism , the pagans explained that Christianity also had some polytheistic elements, and that paganism could also include belief in a Supreme Being. They denied any connection with Nazism, arguing that it was doubtful that there were real pagans in the Third Reich, while it was indisputable that a number of Christian groups collaborated with the Nazis. Accompanied by debates in the Althing , the Icelandic parliament, and considerable media coverage, the Ásatrúarfélagið was finally officially recognized as a religious organization by the Icelandic government in May 1973. This gave her the right to marry and perform other legally binding ceremonies. In addition, it is entitled to receive a portion of the church tax in accordance with its number of members .

The universal jargons

1. Allsherjargoði Sveinbjörn Beinteinsson (1972–1993)

Sveinbjörn Beinteinsson at a Blót in 1991
Sveinbjörn Beinteinsson Monument in Iceland

On August 5, 1973 , the Ásatrúarfélagið carried out the first public blót (plural and singular) since public blót had been banned by law in Iceland 1000 years earlier . In front of a statue of the god Þórr made by Jörmundur Ingi Hansen, the event took place in the pouring rain near Sveinbjörn Beinteinsson's farm in Dragháls. The Blót was described by the Visir newspaper as “powerful and energetic”, while others criticized the fact that the rather simple ceremony did not do justice to the historical significance of this event. The establishment of Ásatrúarfélagið had already generated considerable media interest at this early stage, and by the time of the first public blót this attention had also expanded to include foreign media. However, the media hype was out of proportion to the actual size of the event - about as many journalists as participants were present at the Blót.

From the beginning the association had very ambitious goals, for example regarding the construction of a temple, the construction of a burial place or the division of the land into so-called goðorð (municipality / official seat of a god), which should be led by individual gods. However, the number of members of the organization did not increase by far as it would have been necessary for the implementation of such plans. For example, Ásatrúarfélagið only had between 70 and 80 members in the mid-1970s to the mid-1980s. When the initial enthusiasm had subsided and the board of the organization gradually realized that their grand plans could not be put into practice so quickly, there was little activity at the Ásatrúarfélagið over a longer period of time. After no more blót had been performed for three years, a ceremony was held again in 1983 to provide a few documentary filmmakers with material. So the association bobbed around until the mid-1980s. After that, the membership began to increase steadily, year after year, from 74 members in 1985 to 119 members in 1992 . In the same year Sveinbjörn Beinteinsson published his autobiography . At that point the organization decided it was time to step up its activities again.

Sveinbjörn worked as Allsherjargoði from 1972 until his death in December 1993 . He led a simple life on a farm without electricity and apart from any other modern comfort. He was an amiable grandfather, a little eccentric and shy of the media. His charisma made him the "ideal cast" for performing old rituals. His religious views, also towards other religions , especially Christianity , were very liberal. His own funeral ceremony included both pagan and Christian elements. In addition, made Sveinbjörn as traditional Rímur - poet talked about. The Rímur was the most common form of folk poetry well into the 19th century, and more than a thousand Rímur cycles have survived. However, many of them were not recorded until centuries of oral tradition in the 18th and 19th centuries. After that, this form of poetry clearly lost its popularity. Kvæðamannafélagið Iðunn, the association of Icelandic Rímur poets, which was founded on September 15, 1929 with the participation of Sveinbjörn, is dedicated to reviving the Rímur tradition. Sveinbjörn played a key role in shaping the more recent Rímur poetry, in particular by publishing a list of all Rímur verses "Bragfræði og Háttatal". In addition, together with the Neofolk band Current 93, he presented the classical Qued singing on an Edda CD. In his memory, a monument was erected in Öskjuhlíð for Sigurblót (spring festival in April / Easter) 2010.

2. Allsherjargoði Jörmundur Ingi Hansen (1994-2002)

Jörmundur Ingi when he was sworn in as Allsherjargoði in July 1994

Sveinbjörn Beinteinsson died in autumn 1993 . Then 1994 Jörmundur Ingi Hansen as the new Allsherjargoden selected. Like Sveinbjörn, he was a learned elderly gentleman and had an extensive knowledge of Old Norse literature . In contrast to his predecessor, however, he also had a skill in dealing with the media. He was a good speaker and liked being in the public eye. During his tenure, the number of members rose rapidly from 172 in 1994 to 628 in 2002, with the proportion of female members rising from 13% in 1994 to 21% in 2002.

In 1999 one of the original goals of Ásatrúarfélagið was finally achieved: the establishment of its own burial site . The burial site was designed by Jörmundur Ingi Hansen, and the first burial was held there that same year.

To mark the 1000 anniversary of the Christianization of Iceland , the Icelandic government organized together with the Icelandic state church in the summer of 2000, a festival on the Thingvellir . The Ásatrúarfélagið held their own annual blót on Þingvellir at the same time . This gave rise to a number of conflicts which, on the surface, concerned the use of publicly accessible facilities, but underneath the surface, considerable ideological tensions between the religious communities became apparent. In the end, more than 1000 people took part in the Ásatrúarfélagið-Þingblót - that was more participants than in any of the organization's previous ceremonies. In 2000, Ásatrúarfélagið outnumbered the Association of Buddhists of Iceland and the Icelandic Bahá'í community, making it the largest non-Christian religious community in Iceland. However, this growth made the organization of the association necessary, which led to internal disputes and conflicts of competence. So Jörmundur Ingi Hansen fell victim to his own success. As a universal jargon, he wanted, like Sveinbjörn Beinteinsson before him, to act as chairman, treasurer, advocate and religious leader all rolled into one. However, as the community grew, these tasks could no longer be performed by a single person.

3. Allsherjargyðja Jónína Kristín Berg (2002–2003)

In 2002, the board of directors dismissed Jörmundur Ingi Hansen and installed Jónína Kristín Berg (* 1962) as a provisional Allsherjargyðja. In order not to harm Ásatrúarfélagið, Jörmundur Ingi Hansen initially decided not to found his own religious community. In 2006, however, he founded Reykjavíkurgoðorð , which was recognized by the state in 2009 and today has around 22 members.

4. Allsherjargoði Hilmar Örn Hilmarsson (2003 to date)

Hilmar Örn Hilmarsson, the fourth Allsherjargoði at a ceremony in June 2009

In 2003 the internationally known musician Hilmar Örn Hilmarsson was elected universal jargon and confirmed in his office in 2009. Under his leadership, the demographic trend of recent years was continued. The number of members rose from 628 in 2002 to 2382, which corresponds to around 0.7% of the population, in 2014, with the proportion of women rising to over 32%.

In 2003 the first preparations for the construction of a temple (Icelandic “courtyard”) began. Every religious community recognized in Iceland has the right to have land provided by the Reyklavík municipality for the construction of a religious center. An application for this building site was submitted that same year.

In 2006, the Icelandic Ministry of Justice increased the number of gods allowed to perform legally binding ceremonies from two, the Allsherjargoden and his deputy, to five. Today two of these five are Goden Gydjas, i.e. female priestesses.

In January 2008, the city council decided to assign Ásatrúarfélagið a plot of land in Öskjuhlíð. By September 2008, five architects had worked out various designs for the construction of a temple on behalf of the community. However, as a result of the financial crisis triggered by the collapse of the Icelandic banks in October 2008, the organization lost part of its saved capital, which significantly delayed the establishment of the farm.

At the beginning of January 2015, Hilmar Örn Hilmarsson announced in his capacity as Allsherjargoði that the planning phase had now been completed and all the necessary permits for the construction had been issued. The courtyard was planned by the architect and Ásatrú Magnús Jensson and consciously relies on modern architecture. The main building itself will be integrated into the rock of the hill, building material will be mainly Icelandic wood in addition to concrete and glass. Construction will start in spring 2015 and completion was originally planned for summer 2016. Due to the demanding architecture of the building, July 2017 was given as the deadline for completion in mid-2018, but this turned out to be not feasible due to economic and architectural difficulties. The completion was finally split up in stages: The office section is now due to be completed in 2020, the rest of the temple by 2022.

Beliefs

The website of the Ásatrúarfélagið (from 2009) defines Ásatrú as a belief in Icelandic or Nordic folklore (popular tradition), the spirits and beings symbolized in this folklore, and furthermore in the gods and other beings of the Nordic pantheon . From the beginning, Ásatrúarfélagið had no fixed religious dogmas , let alone a fixed theology . The individual members adhere to different faiths, for example there are a number of Wiccan supporters in the organization. Although members of the Ásatrúarfélagið are not expected to follow the guidance of any religious authority , all of the Goden have at one point or another made their personal religious beliefs public. Sveinbjörn Beinteinsson summarized his religious convictions in his autobiography, in which he wrote that he did not follow a simple religious conviction, but rather had a "somewhat restless belief":

“My faith is based on a constant search, but I don't search frantically. There is no point in rushing to look for gods. If you want something to do with me, then you will probably come. I have become aware of them many times, but I don't run after them or call out to them. I got to know her a bit in myself but also in other people. ... The most important thing about faith is that it enables us to grow and flourish. But moderation should not be overlooked. Without some moderation we cannot all live together. An immoderate person is a completely crazy person. "

In an interview given in 1992, Jörmundur Ingi Hansen expressed his views on various theological issues, the nature of the gods and the basis of his pagan beliefs.

"Ég lít svo á að heimurinn sé tvískiptur í eðli sínu, skiptist í uppbyggjandi öfl, æsi, og hin eyðandi öfl sem við köllum jötna. … Ásatrú eða heiðni er í grundvallaratriðum ekki annað en að gera sér grein fyrir þessari tvískiptingu og skipa sér í lið ása. Það gerir maður best, að mínu viti, með því að vera sjálfum sér samkvæmur, lifa í sátt við náttúruna, common guests hana með virðingu og hlíta allsherjarreglu. … Guðirnir móta bústað manna, jörðina og sólkerfið úr því efni sem fyrir er. Að því leyti getum við litið á náttúruöflin sem sjálfa guðina og það gerði fólk til forna að miklu leyti. "

“In my opinion, the world is shaped by two essentially different primal forces, the uplifting forces of the sir , and the destructive forces, which we call giants. ... Ásatrú or paganism basically only consists of recognizing this dichotomy and choosing the side of the Æsir. In my opinion, the best way to do this is to live at peace with yourself and in harmony with nature, and combine this attitude to life with mutual respect and a sense of the given order. … The gods created human abodes, the earth and the solar system from the material that already existed. To that extent we can view the forces of nature as the gods themselves. And that is largely how people in antiquity did it. "

In 1996, Jónína K. Berg said in an interview:

“Ásatrúin he algyðistrú. Jörðin, loftið og vatnið hefur mikið gildi fyrir okkur. Við erum hluti af jörðinni en ekki herrar hennar. "

“Ásatrú is a pantheistic worldview . The earth, the air and the water are of great value to us. We are part of the earth and not its masters. "

Hilmar Örn Hilmarsson summarized his belief in an interview in 2003 as follows:

"Ég trúi á æðri mátt sem birtist okkur í fjölbreytileika náttúrunnar and mannlífsins. Við erum með birtingarform á ákveðnum frumkröftum, sem við Höfum gefið guðanöfn og við erum með deildaskiptingu í hlutverkum guðanna. Þetta eru öfl sem eru sýnileg, hálfsýnileg og stundum ósýnileg. Maður getur röflað endalaust fræðilega um hlutverk ákveðinna guða, en þegar allt kemur til alls, þá he þetta spurning um tilfinningu fyrir mismunandi þáttum lífsins. "

“I believe in a higher power that appears to us in the diversity of nature and human life. We recognize manifestations of certain primal forces that we understand as gods, and we recognize different roles of the gods in them. These are forces that are sometimes visible, sometimes half visible and sometimes invisible. One could have a long scholarly dispute about the roles of each god, but in the end it is a question of feeling for the various aspects of life. "

The blót and other rituals

The pagan burial place in the form of a ship in Reykjavík

The main ritual performed by the Ásatrúarmenn is the communal blót . A blót of the Ásatrúarmenn begins with a god sanctifying the ceremony by reciting a certain formula and imposing a peace commandment on all those present for its duration. This is followed by reciting or singing verses from the Song Edda . In particular the “Song of Songs” (→ Hávamál ) is the most important script of the Icelandic Neo-Germans.

Next, a drinking horn is passed around among the participants. The Blót participants drink to the gods, wights (is. Vættir) and ancestors in three rounds, and this libation is offered. This first part of the ceremony is often performed outdoors. This is followed by a joint festival, usually in the respective interior rooms. The actual festival is usually accompanied by musical performances or other forms of entertainment.

In the early days of the movement, its founders were asked if they would also perform the ritual slaughter of animals during the blot. The general answer to this was that while this wouldn't pose a moral problem, it would be quite impractical. Sveinbjörn Beinteinsson commented:

"Nei, og það stafar einfaldlega af því að við nennum því ekki. Það er miklu auðveldara að fá sér bara kjötskrokk, enda gerum við það. Hér áður fyrr var það eðlilegt að slátra skepnunni á staðnum því þá gátu menn ekki geymt kjöt. En við nútíma aðstæður er það hreinn óþarfi og of mikið umstang. "

“No, for the simple reason that we don't want to bother. It's much easier to get meat from the butcher these days, and that's exactly what we do. In the old days it was normal to slaughter the animal on the spot because humans did not have the appropriate facilities to store meat or keep it fresh. But under today's modern conditions, something like this is completely unnecessary and just too much trouble. "

Despite all this, a sympathetic visual artist brought a living rooster with him to the first public blót, which he beheaded in the kitchen while the lamb was being prepared for the blood meal.

The five most important Blót holidays are the Jólablót (Jul, Christmas), also called Vetrarsólstöðublót (literally winter solstice sacrifice), which occurs at the winter solstice, i.e. H. around the 21st of December is celebrated, the Þorrablót (lit. Dürreblót, whereby with "drought" the winter is meant), a kind of gluttony festival at the end of January (finds its equivalent in the custom of drinking starch at the height of the New Year), the Sigurblót (ie victory flower - probably meant defeating winter), a spring festival on the first day of summer (mostly in the second half of April, Easter), the Þingblót (Blót zum Thing), which is traditionally held in Þingvellir on the 10th Thursday after the beginning of summer, i.e. H. is held in the two weeks around the summer solstice (June 21/22), and the Veturnáttablót (autumn night, winter night, Thanksgiving) on ​​the first day of winter (usually the second half of October or the full moon of October). The Goden also hold local blót on various occasions, such as: B. a Landvættablót (Landwichteblót).

Other rituals carried out by Ásatrúarfélagið include naming, Siðfesta ( youth consecration , coming of age), weddings and funerals . The association has had its own burial site since 1999, on which various people have been buried since then.

Political and social activities

In June 1974 Ásatrúarfélagið issued a press release against the legalization of abortion and advocated stricter penalties for drug trafficking . Another anti-abortion press release was issued in April 1975, this time stating that the struggle for the legalization of abortion "could stem from international movements hostile to the Nordic states, and particularly to the Nordic race". A few days later, however, Sveinbjörn Beinteinsson stated that this latter press release only reflected the private opinion of its author and had not been legitimized by a legally binding meeting of the Ásatrúarfélagið.

In the following years, the Ásatrúarfélagið hardly commented on political issues, but individual members did. After Þorsteinn Guðjónsson realized that his racial ideology could not prevail within the Ásatrúarfélagið, he founded his own organization "Norrænt mannkyn" ("Nordic race") in 1982, which campaigns for a restriction on immigration and a ban on abortion. Sveinbjörn Beinteinsson was actively involved in the peace movement and in 1985 set up a Níðstöng (literally envy bar - curse bar with a horse's skull at the top) against the construction of a nuclear power plant.

In her study on Germanic neo-paganism from 1991, the literary scholar Stefanie von Schnurbein describes Ásatrúarfélagið as a "mixture of individualistic anarchists, atheistic church opponents and racist spiritualists". In a 2001 study of Icelandic paganism, the anthropologist María Erlendsdóttir contradicts her and points out that von Schnurbein only used two interviews with members of the organization for her field research , which is insufficient to substantiate her allegations. She further asserted that "Ms. von Schnurbein's serious allegations contradict the principles of Ásatrúarfélagið, which is open to people from other cultures and ethnicities," and concluded that contemporary Icelandic paganism is firmly established Popular belief and rooted in the literary tradition of the country.

In a study carried out in 2000 on the Ásatrúarfélagið, the religious scholar Michael Strmiska came to the conclusion that the Ásatrú movements in the United States as well as in Scandinavia partly sympathize with racist and neo-Nazi ideologies, but that he has no knowledge of any member of the Icelandic Ásatrúarfélagið, which supports such attitudes or ideologies. The protection of nature has been an important issue for the members of Ásatrúarfélagið from the very beginning , and the community has been actively involved in environmental protection in many ways . In October 2003 Hilmar Örn Hilmarsson built a Níðstöng against the Kárahnjúkar - hydropower plant , which supplies the energy for an aluminum plant . Johanna G. Harðardóttir , a Gydja, wrote on the occasion:

“We came here to call gods and guardian spirits. We want to ask for mercy for our country, and we want to build a Níðstöng against those who dishonor his mother, the earth. "

Since 2007 Ásatrúarfélagið has been involved in reforestation in Heiðmörk in cooperation with the Icelandic Forest Association.

The community has also fought for the right to marry homosexual couples. Ásatrúarfélagið continues to campaign for the separation of church and state and has so far been able to obtain the share of church tax revenue due to it, with the Icelandic state church even supporting these latter efforts. The Ásatrúarfélagið also cooperates with other Icelandic religious associations, in particular with the Reykjavík Free Church, on issues of common interest.

In 2003 Sigurjón Þórðarson , an active member and gode of Ásatrúarfélagið, was elected to the Althing for the Liberal Party of Iceland (Frjálslyndi flokkurinn) . Thus, for the first time since the 14th century, a Gode and a millennium after the Icelanders converted to Christianity again a publicly professed pagan moved into the Althing.

With Ásatrúarfélagið, a small group of “eccentrics” has developed into a well-established religious community in Iceland . Many well-respected people do not hesitate to publicly announce their membership in Ásatrúarfélagið. Sometimes it is downright “in” to be Ásatrúarmenn. The Viking Center in Njardvík and the Landquisition Museum in Akranes have invited Ásatrúarfélagið to build a courtyard (temple) for them to share in their popularity.

In August 2014, Ásatrúarfélagið issued a statement that clearly opposed any appropriation by racist or militarist currents. In an interview with the news portal Vísir, Hilmar Örn Hilmarsson condemned right-wing extremist and racist currents in neo-paganism as “Aryan Christianity” and “Nazi Christianity” and emphasized that such views are not compatible with Ásatrúarfélagið or with Ásatrú practiced in Iceland.

Web links

literature

Individual evidence

  1. ↑ "Ásatrúar" is the genitive of "ásatrú", which in turn is a compound word from "ása" (Asen - plural accusative + genitive) and trú (belief, opinion, religion, trust). The Icelandic word "félag" can be translated in the context of "club", "association" or "association". The ending "-ið" is the neuter definite article.
  2. ^ María Erlendsdóttir: Pagan Beliefs in Modern Iceland. University of Edinburgh, 2001. p. 43.
  3. ↑ https://www.skra.is/library/Samnyttar-skrar-/Frettir/trufelog_1feb19.xlsx
  4. ↑ a b Pétur Pétursson (1985: 21-22).
  5. ^ Sigurður A. Magnússon (1990: 198)
  6. ↑ Icelandic, "Hugmyndin að Ásatrúarfélaginu byggðist á trú á dulin öfl í landinu, í tengslum við mannfólkið sem skynjaði ekki þessa hluti til fulls nema Einstöku menn. Það tengdist síðan þjóðlegum metnaði og löngun til að Íslendingar ættu sína trú, og ræktu hana ekki síður en innflutt trúarbrögð. ”Sveinbjörn Beinteinsson (1992: 140).
  7. ↑ Visir (January 2nd, 1973). In: Vísir. January 2, 1973, p. 3 , retrieved on July 30, 2020 (Icelandic): “Heldur fengu fulltrúar Ásatrúarmanna loðin svör hjá ráðherra, - og það hefur þrumuguðnum Þór víst líka fundizt, því þegarðaðra stand, rinnaðra úr sæti sínu og fylgja gestunum til dyra, - datt ein hin ferlegasta þruma niður í miðborg Reykjavíkur and olli skemmdum ekki alllangt frá ráðuneytisskrifstofunni. "
  8. ↑ Icelandic, "stofna félög til að þjóna guði".
  9. ↑ Icelandic, "Fleirgyðistrúfélög stofnuð hér á landi, mundu því ekki njóta verndar samkvæmt stjskr."
  10. ↑ Anderson, Robert. The Ghosts of Iceland . Wadsworth, 2005. ISBN 0-534-61052-8 Pages 68-69.
  11. ↑ von Schnurbein (1991: 181).
  12. ^ Haukur Matthíasson. "Ásatrúarmenn [,] biskup and dr. Helgi Péturss". Morgunblaðið , December 19, 1973, page 10. Available online at http://timarit.is/view_page_init.jsp?issId=115763&pageId=1449356&lang=en
  13. ↑ von Schnurbein (1991: 186).
  14. ^ Sveinbjörn Beinteinsson (1992: 133-34, 141).
  15. ↑ Icelandic, "fór fram með tilþrifum og atorku", "Reiddust goðin?" Vísir , August 7, 1973. Page 1. Available online at http://timarit.is/view_page_init.jsp?pageId=3249986&issId=238363&lang=en
  16. ^ Sigurður A. Magnússon (1990: 194).
  17. ^ Sigurður A. Magnússon (1990: 208).
  18. ↑ Þorri Jóhannsson. "Leiðirnar að guðdómnum eru margar". Lesbók Morgunblaðsins , November 14, 1992, pages 4-5. Available online at http://timarit.is/view_page_init.jsp?pageId=3309806&issId=242568&lang=en
  19. ^ Sveinbjörn Beinteinsson 1992.
  20. ↑ Strmiska (2005: 166).
  21. ↑ "Stungið út úr hlöðunni". Eintak , May 5, 1994, page 14. Available online at http://timarit.is/view_page_init.jsp?pageId=3635950&issId=259425&lang=en
  22. ↑ "Hyggst screened ásatrúna sýnilegri almenningi". DV , May 24, 1994, page 6. Available online at http://timarit.is/view_page_init.jsp?pageId=2626657&issId=195406&lang=en
  23. ↑ Strmiska (2005: 167).
  24. ↑ Strmiska (2005: 172).
  25. ↑ Strmiska (2005: 173).
  26. ↑ Strmiska (2005: 168).
  27. ↑ Jónas Þ. Sigurðsson. "Yfirlýsing frá Lögréttu". Morgunblaðið , August 25, 2002, page 16. Available online at http://timarit.is/view_page_init.jsp?pageId=3451577&issId=250831&lang=en
  28. ^ Religious organizations on Statistics Iceland website ; accessed on February 23, 2015.
  29. ^ Increase in pagan priests in Iceland . Iceland Review. October 10, 2006. Archived from the original on July 13, 2011. Retrieved July 5, 2009.
  30. ↑ Óttar Ottosson: Ásatrúarfélagið: Fjölgun Goda með vígsluréttindi . Ásatrúarfélagið. October 8, 2006. Retrieved July 5, 2009.
  31. ↑ Egill Baldursson: lögsögumanni Frá . ( Memento of February 21, 2015 in the Internet Archive ) In: Vor siður 1/2008, p. 4; ISSN  1670-6811 .
  32. ↑ Frá lögsögumanni . ( Memento of February 21, 2015 in the Internet Archive ) In: Vor siður 4/2008, p. 16; ISSN  1670-6811 .
  33. ↑ Styttist í framkvæmdir við ásatrúarhof . Ríkisútvarpið RÚV, January 5, 2015.
  34. ↑ Jens Möller: Nytt asatempel byggs på Iceland . Sveriges Radio , February 13, 2015 (9:15 minutes; Swedish)
    Hof Ásatrúarfélagsins í Öskjuhlíð / “Hof” (Temple) of Ásatrú Society in Öskjuhlíð, Reykjavík . Magnus Jensson's website, accessed February 23, 2015.
  35. ↑ Anna Margrét Björnsson: Trú sem talar til Folks í dag . mbl.is , 27./28. January 2015.
  36. ↑ iclande Monitor, July 15, 2017
  37. ↑ Birgir Olgeirsson: Taílenskir ​​ásatrúarmenn gáfu 1000 evrur vegna Höfuðhofsins. February 3, 2020, accessed July 20, 2020 (Icelandic).
  38. ↑ The Icelandic version has " Ásatrú is a pagan tradition based on tolerance, honesty, magnanimity and respect for nature and all life". ( Ásatrú eða heiðinn siður byggir á umburðarlyndi, heiðarleika, drengskap og virðingu fyrir náttúrunni og öllu lífi. ) (2006) ( Memento from December 5, 2006 in the Internet Archive )
  39. ↑ Fréttablaðið . Timarit.is. Retrieved June 26, 2010.
  40. ↑ Icelandic, "dálítið ókyrr trú". Sveinbjörn Beinteinsson (1992: 182).
  41. ↑ Lesbók Morgunblaðsins , November 14, 1992 , pp. 4–5.
  42. ^ Sólveig Jónasdóttir, Vera, September 4, 1996
  43. ↑ Morgunblaðið, January 12, 2003, p. B 3. Available online at http://timarit.is/view_page_init.jsp?pageId=3461487&issId=251154&lang=en
  44. ^ Henryk M. Broder: Asatru religion in Iceland: Wisdom of the Vikings. Spiegel Online , May 28, 2010.
  45. ↑ Sveinn Guðjónsson: Það hefur alltaf fylgt kristinni Trú þetta ofstæki ... . In: Vísir, August 19, 1978, pp. 14-17.
  46. ↑ Sv. G .: Before siður á erindi til allra manna . In: Lesbók Morgunblaðsins, June 2, 1974, pp. 14-16.
  47. ↑ [1]
  48. ↑ EA. "Ég gef þér nafn og nefni þig ...". Vísir . November 23, 1973, page 3.Available online at http://timarit.is/view_page_init.jsp?pageId=3251740&issId=238457&lang=en
  49. ↑ ARH. "Las úr Eddukvæðum yfir brúðhjónunum". Alþýðublaðið , August 26, 1977. Available online at http://timarit.is/view_page_init.jsp?pageId=3220038
  50. ↑ Athafnir . Asatru.is. Retrieved June 26, 2010.
  51. ↑ "Fóstureyðingar eru manndráp - Aðgerðir þarf í fíkniefnamálum". Morgunblaðið . June 6, 1974, page 2.Available online at http://timarit.is/view_page_init.jsp?pageId=1452992&issId=115874&lang=en
  52. ↑ ÞJM. "Ásatrúarfélagið varar við því, að" manndráp "verði löggleidd". Vísir , June 10, 1974, page 3.Available online at http://timarit.is/view_page_init.jsp?pageId=3254456&issId=238605&lang=en
  53. ↑ Icelandic "runnin undan rifjum alþjóðlegra hreyfinga, sem beinast Gegn Norðurlandaþjóðum og norrænu kyni sérstaklega". J [ón] B [irgir] P [étursson]. "Sjúkrahús eða útrýmingarstöðvar". Vísir . April 21, 1975, page 3.Available online at http://timarit.is/view_page_init.jsp?pageId=3261832&issId=239048&lang=en
  54. ↑ "Jafnast fóstureyðingar á við útburð?". Alþýðublaðið . April 24, 1975, page 2. Available online at http://timarit.is/view_page_init.jsp?pageId=3211970&issId=235382&lang=en
  55. ↑ "Ekki á Vegum ásatrúarmanna". Vísir . April 25, 1975, page 8. Available online at http://timarit.is/view_page_init.jsp?pageId=3261893&issId=239051&lang=en
  56. ↑ KÞ. "Það væri skaði fyrir mannkynið ef norrænn stofn liði undir lok". DV - Helgarblað II , September 4, 1982, pp. 12-13.
  57. ^ Pétur Pétursson (1985: 27).
  58. ↑ "Friðarbúðir í minningu helsprengjunnar". Alþýðublaðið . August 1, 1985, page 2.Available online at http://timarit.is/view_page_init.jsp?pageId=3338229&issId=245506&lang=en
  59. ↑ Norwegian, "blanding av individualistiske anarkister, ateistiske kirkefiender og rasistiske spiritister"; from Schnurbein, Stefanie. "Fornyet natural religion eller rasistisk kult ?: Modern åsatro-grupper in Tyskland og north." Chaos: Dansk-Norsk tidsskrift for religionhistoriske studier . 22/1994, pp. 117–130, here p. 120. See also von Schnurbein (1991: 181).
  60. ^ María Erlendsdóttir (2001: 27).
  61. ^ María Erlendsdóttir (2001: 28).
  62. ^ María Erlendsdóttir (2001: 43).
  63. ↑ Strmiska (2000: 117).
  64. ↑ Pétur Pétursson. 1985. "Iceland" in Religiös förändring i Norden 1930-1980 . Pp. 111-153. Page 147.
  65. ^ Stefán Pálsson. "Trúfélög og pólitík". Múrinn , October 10, 2003. http://www.murinn.is/eldra_b.asp?nr=298&gerd=Gler&arg=4
  66. ↑ Icelandic, “Við erum hingað komin til að ákalla goð og góða vætti. Við ætlum að biðja landinu okkar griða og við ætlum að reisa þeim níðstöng sem svívirða móður sína, jörðina “. Jóhanna G. Harðardóttir. "Kárahnjúkar kvaddir". Morgunblaðið , October 26, 2003, page 30. Available online at http://timarit.is/view_page_init.jsp?pageId=3482457&issId=251776&lang=en
  67. ↑ Heiðmörk . Asatru.is. Retrieved June 26, 2010.
  68. ↑ Stefán Pálsson: Skömmum Althingi, ekki biskupinn . Múrinn , June 28, 2004. http://murinn.is/eldra_b.asp?nr=1287&gerd=Frettir&arg=5
  69. ↑ Breytingunum on að fagna . 24 hours , June 27, 2008, page 6. Available online at http://timarit.is/view_page_init.jsp?pageId=3631836&issId=259224&lang=en
  70. ↑ Ásatrúarfélagið og jöfnunarsjóður | Þjóðkirkjan. (No longer available online.) Kirkjan.is, November 30, 2006, archived from the original on February 18, 2015 ; Retrieved June 26, 2010 .
  71. ↑ Þrettán trúfélög stofna Samráðsvettvang trúfélaga . mbl.is. Retrieved June 26, 2010.
  72. ↑ Before sidur 2006 (PDF) Retrieved June 26, 2010.
  73. ^ Fontaine-Nikolov, Paul. "The Pagan MP". The Reykjavík Grapevine . Available online at www.grapevine.is/Features/ReadArticle/The-Pagan-MP ( Memento from July 16, 2011 in the Internet Archive ).
  74. ↑ Michael F. Strmiska (Ed.): Modern Paganism in World Cultures: Comparative Perspectives. P. 170
  75. ↑ http://asatru.is/statement
  76. ↑ http://www.visir.is/nynasistar-misnota-nafn-asatruarfelagsins/article/2014708289971