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¶ Jellingstenen: Kristus eller Odin?
Welcome to Mægtige Middelalder, a podcast where middelalderforskere taler om den magiske, mystiske og fremfor alt mægtige middelalder. Mit navn er Thomas Ebelholm, og når jeg ikke er vært på den podcast... I'm a lecturer in middle-class history at Syddansk University. We are now at the second episode of my journey of Christing of Denmark and what it is for a situation we have about Jelling and Sten and... ... ... ... ... ...
Nationalmuseet. And as many of you know, so Martin is very strong both in Christendom's history, not only in Denmark, but also in all of our neighbors. but also in what we call art history, which is what a picture, or how a picture has been made. kristendommen. And therefore it's up to tell of Martin about it. It's a song that is with the program series, that it's Odin on Gjellingsdelen, which I have already mentioned. ... ... ... ... ... ... ...
Martin, welcome. Thank you, Thomas. It's always a pleasure to be here. and we will talk about the figure that is on Jelling and as I said in the introduction ... ... ... ... ... ... ... in that it can be Odin. And one of the arguments, and it's not that the world has been in front of him, but it's another one of the other programs that talks about Odin. He says that there is a number of nails in his hands and his feet.
It could also be an indication, but Martin, here in the 900th century, how do you frame Christ on the course? It's always a bit difficult to talk about. ... ... ... ... ... You can send me one, or I can find one. It's good. Okay. If I just start with... ... ... ... ... ... ... ... It's hard to understand, if it would be Odin. I can't really get it. But the program is right. For so far, we never can know what... ... ... ... ... ...
Man har været i tvivl om, at det var Kristus, der var på scenen. Altså, på det her tidspunkt i 900-tallet, der er, hvad kan vi sige, den plastiske skulptur i stort format af... are very, very limited. So it would be that part of the Christus-farmstilling, we have, there are obviously small skulpturer and so on, but it is relief, and it is...
the pictures we talk about. But on the other hand, they are pretty much, because there are also a relief. And the way we see Christ's book at this point is... ... ... ... ... ... what you can call it, standardised, on the way we see it in the middle of the year, when it comes in the 2000s or 1100s, so it begins to come in a long higher degree of enseretning in relation to how Christ looks like.
But if we look at Christus's figure out from here, we look at him on the yellowstone. For the first time we have this figure with a course of glory. It's all about this time, in the 1800s, there's a convention, that Christ is with korsklorien. So there's no other people who have korsklorien. So it's already a good indication on that we have fat in Guds son, and not anything else.
¶ Levende Kristus og øjnens magt
So we have the thin, the thin, the thin, the thin, the thin, the thin, the big eyes. And the big, the big eyes. Which is also a track, which we also know from. In many other places, in the 1600s, we have... in the religion of religion. In the Christus-fremsing we have, we have a picture of this, what we call the Anfas Christus. Christus, who stands directly out towards the audience with open eyes.
It's a trick, if you look at other figures, we have for example Maria, Jomfo Maria and so on, and Helien's fremstilling on this point. It's about the eyes that you see. It's a sign of an indication on the environment. It's a picture of what you see on it. There is a reminiscence, or a gnist of what the billet vises in the billet. So you have Christus on the course. It's a billet on the living Christus that actually is in this billet. And it's something that goes back to an antique tradition.
where you have these cults, where God lives, so to say. These kammer, these temples, where you are in these dark temples. of the figure, the person, the creation, the entity, which you observe, is there. And there are these eyes. It's like a picture on the over-dimensioned eyes. It's like the one sitting there and seeing you. And it's really the most important thing. That you have a feeling of, that the person, the thing you see, sees you.
In principle, you have a contact with something. But as I said, the eyes are something we ken from Christ's figure in the 1600s. And then we have this space-hage-shake, which is something we also ken from the 1600s. I amans fremstillinger, men også på Kristus fremstillinger. Og som omvendt også er noget, der strækker sig langt op i tid. Hvis du kigger på romanske stenarbejdere.
and so you can find it there. And also the same type, the same type of eyes. And in reality, so you can follow the whole way up in midday, also up in the middle of the middle, but you can still see. Christus, with hovedform, with the small form of things. So it leads to, that it's a quite old convention for... what I can say for, maybe not specifically Christus, but a way to give an average man on. So if you would say, if you would give Odin, so would he probably also see like this.
Man can't really say, that it's a monopoly, Odin has. ... ... ... ... ... ... ... I'm very skeptical for Odin-fixering. There's no doubt about Odin being a guddom, which has been tobed. Thank you. episode of the mini-series, so would they say, that the GUD that the GUD that the best can love, it's Thor. And it's also what Ronan tells us. if there's a tale about guddom. It's just for to say, there's an odin-fixering, which I'm a little bit more at forese with this time.
¶ Triumferende Kristus uden kors
But where I could think about it, it's also one of the other... that comes in the program. It's the fact that he is a typical Christian, many of them are looking at him. I'm a little overrasket over, we have a 100 or 200 years of Aby course, where we have the Christus Kong. But that Christ is king or king, is actually not so normal. south of Denmark and you can say here we are also in a place where there has been a little talk about the early nordisk kristendom and so on
But if we start with the king or the war, is it something that's a little nordic for us to see it on the ground? I can't say it. It's very difficult on this point. Thank you. traditioner or schools, that are in a high level of the traditions, which have been there, where the christendom has come. That makes the standardization of this huge... European, European, European, European, European, European, European, European, European, European, European, European, European.
But there's no doubt about all the components that are on Jelling Stenens Kristus are something we can find out on other Kristus-fremstillings. So there's not in itself... I mean, that's unique. I can't think of, if there's something that ligner, where you say, one to one, we have it at the same time. But when you skillet it, there's not anything that there is.
The whole part is not unique. So I think it's important to hold it for you. On the other hand, it's not like that. When you put it in the same time. First of all, it's just a Christian. He stands in a kjortel. It's on the court on the course. And there's nothing else that is. There are many examples on this point. In fact, it's probably a little older track, but it's not easy to say. And then there's the other thing, which is the lack of course.
He stands, because we don't have a course, or he's not going to get a course. So what is it then? What is it that he is using? And this is also something we find in other associations. There is no... There is no... There is no... There is no... There is no... There is no... There is no... There is no... There is no... There is no...
course it, in a way, so there's no doubt about course it's an abstraction here. It's not the historical course, which is shown. It's a picture on life. So, where it's where course it's... There is also a cross form of flowers, for example, which makes Christ's winged on this kind of nature. There are examples on how he is also cross-fested on a form of slanger. So there are many examples where there is no course, where Christ is just standing with wide open arms.
So again, that there isn't anything in the course, it doesn't look like a problem at all. And so I can say, I'll come back here, but that he doesn't... There's no sovmärker. First of all, we can't say, if they've been there or not, because the stone has been demolished. And what we're looking at, it's just granite today. So there can be sovmärker.
in the hand of the Christian figure. That's what we can say. But if you don't have been there, then, I can say, that's clear, we're talking about triumphant. the triumph of Christ. He has survived the death. The big difference between the Aarby crucifix, which you are trying to do, is that he is not... Christus is not a king. He is not a king. He is not a king. He is a king over death. There is no... In Christus is not a open light.
of the death, from the invitation to the course, which of course is a picture of the ultimate offer, but the word is not strengthened by a side. or something that indicates the price that we have paid for. That's the triumph we have delivered. So there's a big difference between Aarby Crucifix, for example. There's just a number of prices and prices for winning the crown he has. Man can't call Jelling Kristus for... The triumphant king, I don't call him. For me, he's a very common Christian.
in real life is crucified with kongkroner, in real life is the more special type of type.
¶ Stiltraditioner og Kristus-billeder
because he also has the question he has about the mouth and so on. There are some very specific warnings to the geist and geist and geist. Okay. And it's what I have in connection with. I've looked at different things on the internet. ... ... ... ... ... ... ... There are full plastic bags. The big bags are the Brømle Geo-course from the 900-th century, where you have a full plastic bag. And it's one of the time we have.
Yeah, and some of them I've been looking for, I've never looked at all of them. Thank you. but they look at the triumph of Christ, if it's a king or not. But... What can you say? The more educated, who has been looking around here. But it sounds like my impression is not at the side of it. Yes, it is absolutely right. And it's all right, and here we are, I don't want to call it a tangent, but we are in... ... ... ... ... ... ... ... ...
in a, what can you say, a nordic style, or, as it can find out in the old, fresh books, a Celtic style. It's just a bit there, it's the idea of... Yeah, well, I think... I don't think of the translation of the Christian figure we see here, the way the rankers are on and so on, that this is a local tradition. It was what I tried to say at the beginning.
At this time, the art is extremely affected by the local tradition. The international art has not yet yet received any sense of the style. So that means that the motifs are high-graded at the environment. they're going to talk to them. Long more than later. So for me to see, is Jelling-stenen very clearly inlayered in a style tradition at this time. There can be many things that lead to it, and where it comes from. We're going to talk about it, if we're going to discuss it.
But the idea-inverse is not specifically in the world. It's a larger complex complex. You can find it in England or in Tyskland. So the concept here is a part of the Christian's mind on this point. Yeah, and I would like to say that some of us are very interested in the Tysk relationship.
In all the way, so I will conclude all right now here, that there is so to talk about, what can you say, in a local style, but where the billet-hugger also is completely clear about convention. Also, how this should be correct. It's just like that. It's just like that, what I can say, that the idea, they rejser. But it's the idea of the meeting with the local tradition, which makes these pictures at the same time.
Serienne-billeder. Vedkommende, der har lavet den her Kristus-fremstilling, har været fuldstændig klar over, hvad der har været af muligheder, og har haft den helt klar. I don't know how to call it a schooling, but a clear, a clear, a clear, a clear, a clear, a clear, a clear, a clear, a clear, a clear, a clear, a clear, And I think we take a short pause now. We're back after a little slag. And we're back with just a bit. We're back with Martin.
¶ Karolingisk kristendom og mission
And I don't think we're coming, or we're not coming, or we're not coming yet with yelling, because one of the things that you have been talking about now, it's what it really is for a type of Christian. or christendom, that ligger back here. And you have already said in the first part, that there was a tale about flimrende Kristus. And something that Lars and I have talked about, it's the meaning of the tone, that there is a part of the kristendom. ... ... ... ... ... ... ...
I know you would say it's not the only one, but can you tell us a little more about what the 900-tall's christianity is for a størrel, if we go deeper into the flimrende picture? One of the things that often is said about yelling the Christ. and for the sake of the crucifix we have talked about, is that missionaries who came to Denmark had used to show a strong Christian.
Altså en rigtig vikingekonge, der kunne overbevise de her gæve-nordboer om, at kristendommen var god. Så du ikke kom med en eller anden slap fyr, der har lidt på et kos. It's just it, it's a argument that's been carried out gang on gang. And I think that we should hear it in the TV series here. It's quite obvious, yes. And it's just one of those who sluttered. Can I just say? Yeah, yeah. The Christ we see here, the Sejrende Christ.
It's not specifically linked to the Nordic and the environment of the Nordic or the other. Christ's figure on this point is sexy. And it's because... It's the tradition that really begins to develop with the Kavlinger. I mean that we are going to get to the end of the 1700s for really to understand... Jellingsten is also in a dialogue with, namely the first attempt to create a Christian identity for a Christian king.
can you say, a christian kingdom, a larger christian kingdom, which in many ways is the project of Kavlinger. And there, where you really start to create a... also a Christian identity, a West-European Christian identity. But Christendom, which has been moved from the specific Romans, becomes a bigger institution.
And in this case, there is the need to define the Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian
¶ Sandhed og udbredelse af troen
The truth is the truth. The truth is the truth. The truth is the truth. The truth is the truth. The truth is the truth is the truth. And therefore, he can't show it on other ways. Smerten doesn't play the... In theologian studies, there can be discussed smerten, but it's not so much, because the course was argument. It was the triumph. And now it's just about showing it this sejrstegn. To get it out of the world. For to get so many as possible in the fold. And it's just it.
It's what the Karolinis project goes out on. It's to bring, to bring, to bring, to bring, to bring, to bring, to bring, to bring, to bring, to bring, to bring, to bring, to bring, to bring, to bring, the Christian sphere. Yeah, there's almost something that's constant with a hoxinio vincus in this tegne. What can you say? ... ... ... ... ... imperialism and Christianity as a kind of, what can you say, of the king in the real life? Yes, you can say it, you can say,
Man can say, man taler om de her missionärer, men I can næsten også taler om som sådan en form for oplysningsprojekt. At man kommer fra de her lærte centre og bringer... it out of the world, because you come with the truth. There are some who live in a dark, wildfire, who believe that these people, they are not. And then the missionaries tell them, no, they're wrong. And then they come with this Seierstein. Yes, it's just a shame.
It's a problem. It's a synd for them, because they're in the dark, where there's demon, which they think is... ... ... ... ... ... ... ... We have synodalstatut and synodalbrev from the meetings. Biskopperne i starten af 1800-tallet, og de mødes, og de diskuterer de emner, der bliver diskuteret. Og det handler utrolig meget om dopen, og for at få dokumenteret det her, at du er en del af fællesskabet, og du har forstået...
that you have taken the course to you. It's been discussed again and again. We have also briefings, where it's been discussed, how best you can do it. ... ... ... ... ... at the people who are interested in bringing them into the world, so you should ask them to ask them, what can it be? your world will be less and less, whereas your world will be less and less. It's the same thing with the truth. It's the same thing with the truth. It's the same thing. It's the same thing with the truth.
an enormous overbevisning, at man vender noget, at man nu vender vi en dårlig tid til noget godt, inden dommedag. Det er jo det der, altså det er jo sådan et, altså det er jo både en enorm, We talk about carolingern. It's an enormous desire to improve the world. It's what lies in it. You really want to create a new world. You want to make it all over, until it ends.
Yeah, because it's just... I can almost say that they're pissed at it. They would also be the people if they didn't do their own way for the other people. There is no... If you see the whole...
Karoliniske verden. There's not anything lignet. There's not anything lignet before. There's no, there's no, there's no, there's no, there's no, there's no, there's no, there's no, there's no, there's no, there's no, there's no, there's no, there's no, there's no, there's no. and all this new universe he has been built up and this work for establishing closts and kirks and sovne kirks ude i land
and create this network. It's a new world, and it's a new world. They can't deal with anything earlier. And it's what's fascinating here, because they're talking about their Romanitas, but they know at the same time, that they don't take Rom and Ried. They create a new Ried. So they try to get back from the dark, which has fallen over the world, after the collapse of Romeroids. So now there's the idea that you're going to win the land again. You're trying to establish the world.
¶ Tusindårsrige og militant kirke
And you mean, for at take fat in another troupe, and this is maybe a bit difficult to understand, but there are just these thoughts about the 1000-year-old and 1000-year-old as a scary point. I don't know what I mean, that the world would go under about 1000. But are there so some millennial tracks in this christendom? Or is it me, who overdriver?
No, it is there. It's interesting that the whole project that was launched in the start of the 1800s, is so obtained from the doken and to get people in the flock. But it's on a macro plan. Sovnekirken, but these are very big religions that tell us as sovne. Thank you. Kirkerne som institution er spredt meget mere ud. Definitionen af, hvad den kristne opgave er på det her tidspunkt, er meget mere...
It's a lot more handfast, or a lot more, because it's a lot of people to understand the gave, which the Korsfest has been in the day. So it's first, you can say, with this project, there comes a lot of confidence about, I can also believe that there is going to be a little bit longer than so, before we actually are here. And so we are beginning to see how the shaleservice work will be taken into the priesthood. Thank you.
Selvom man taler om at predike forlag i folket, og man taler om at være i, at de her præster skal være til stede i det, ude i verden og ude og missionere, så er det på en helt anden, altså det er på en eller anden måde, det er på et overregionelt niveau, på en anden måde.
So we're talking about the fact that we're talking about the fact that we're talking about the fact that we're talking about the fact that we're talking about the fact that we're talking about the fact that we're talking about at nær, altså karolingerne, der handler det om at få det her etableret, fordi når det er etableret, så kan vi slukke lyset.
And there's another trope, which I could think of, we're going a little to here, because it's been a bit of this program, and it's often when the dancers should understand.
Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian We have talked a little about Dome Day here, but there is also what you could call the militant church.
Altså at i sådan nogle programmer her har man tendens til at jeg igen altså taler om sådan den maskuline stærke krig og Odin eller Thor hvis man er tilsyneladende lidt friskere og så videre ikke og så har du the slaps of Christ. But they are extremely militant themselves. There is also a rubring. There is also a religious thing with this. What can you say? krigeriske kristne. There is no doubt about the Christ, which we meet from the 1700s.
here, is a sejrende kristus with everything it means, and that you have to fight against the side. Also, karlingerne and utonerne have rights on their side. because they come with the triumphant Christ. They ride on the triumphant, which goes from the cross-stown, can you say. It's a hard Christian. It's a Christian. It's a Christian. It's a Christian. It's about to get back to it. It's about to get people in the flock.
to live in the Christian society. They should understand, that it is the right thing to be Christian. The monastic tradition, I will go back to Augustin, and then start with the question, what can I do for Christus, what can Christ do for me? The individual question, the question, the question is, in the monastic culture. So, and where it is going to come out of the secular society, and also later. But it is not something that is aktual at this point, but it is not the same way here.
so that you should meet the hell, because it is... Kulten om Christus and Christendom. You should just understand the truth and the truth. That's what it's about. And there's not much talk.
¶ Teologi, mission og sakramenter
can you say. It's just it that lies in it. At the menes, they just can understand it and be their father. If they have done it, so everything is good. So it should probably be on place. And it's the idea that we just talked about earlier, that you had to use this kind of Christian for the kind of Christian for the kind of Christian for the kind of Christian.
We'll try it up. The word is not on the moment. The word is not on the moment. The word is not on the word. The word is not on the word. The word is not on the word. Yeah, because it's here you talk about the truth, it's really the long story of katolicism and protestantism. Fjerd Lateran Concilic, and it's about the time we're beginning to get these munkerordnets. Dominikaner and franciskaner, which specifically are munkerordnets, which are created for them.
Now we're actually going to find out, what's going on there. They can say that they're Christian. So we're not so focused on what's going on in the first time. But it's around the time. Now we're actually going to know exactly what they think about. And it's of course hooked up. Keter-bevægelse, vi kender som Katar, og som ultrakompleks, vi ikke skal tale om nu. Men dels er det også et spørgsmål om, at kirken som institution har udviklet sig.
And now we're going to take the next trine. And start to see, there's an answer. There's actually something with, also because of the dumb day. ... ... ... ... what we can do for helping. So, absolutely. And another thing that is also important for this, if we just go back to the 900-tall again, or the 800-tall, it is... Yes, of course. At, man can say, netop fordi, at kirken, altså, karolingisk teologi, og den teologi, som ortonerne jo i lang høj grad viderefører.
It is in many ways a relatively complicated Christian Christian. discussioner. You can actually look at the church at the church, about what the nadvary and so on. So you can talk a little bit, but you don't see it on the the way there is to split it all. You have a lot of very clear concepts, because the mission is simply about to get rid of the people, and to get rid of the rammer.
For eksempel, hos Karolinerne, som Libri Karolini, det her store work, om kunstarten og billedernes dyrelse, der er antallet af sakramenter jo ikke afsluttet. a sacrament can also be a picture on this point in the 1800s. The reason why it's important is to say that it's important to say that it's important. the way the hell can meet us in the world, there can be many things, the church can be many, and it's not a big problem, that you can say,
In Christus, there is a sacrament at the same place, and it may not be considered as it is in the church. It is not a great problem. Because in reality, there is a lot of more smaller lines. It begins with the ambition of the standardization of the whole, of what I can say, of the practice of the practice. In the period of the 1800s, there is a bit more of a bit of a bit of a bit of a bit of a bit of a bit of a bit.
and also be able to make sure that it's the same that happens over the whole. But it's a long project that never comes in a goal, can I say.
¶ Myter om nordisk kristendom
No, not really. But if we have to figure it out here, so what we can say about this series, which is just a bit of a weird, and it's not just this series, it's just a lot of fremstillings. of the Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian Christian
Hedenskaben var dengang med kristendom forudsættes kendt. Med den kristendom, der jeg taler om, det bliver sådan noget mærkeligt. Yeah. It's not so imponerating, but maybe even a little small slap, and so on, and so on. And it's just... Yeah, and it's... ... ... ... ... ... ... ... ... ... ... ... ... ... It was really a little bit of a little bit of a little bit of a Viking. And you always have the obligatory...
Yeah, we know very well that it's nedschrevet. All we know about Nordic mythology is nedschrevet of a monk and so on. But there must be something in it. And then you have skubbed a problem and said, it's there, it's there. there is a problem after it's a problem. But in reality, you can ask yourself, how massive or how much there is...
so to sige, hedenske eller hjemlige tro, ikke har været påvirket af kristendommen allerede, altså langt inden, ikke? Altså, hvad ved jeg, altså fra 400-500-tallet, der må da have udstrålet en massiv kulturel påvirkning. ... ... ... ... ... ... ... ... ... formentally has been for the longest known christendom long time before we started to overvee a form of mission. So the question is, how much
How much Christ is there in Odin? Yes, there is quite a lot of Christ. You said before Thor. If you say Thor in the 900th century, it's not just Christ maybe. It's a more or less than a profound explanation of a Christus-billet. Hammeren will be to Korset, or Korset will be to Hammeren, and so on. We have the Midgårds-Orum. ... ... ... ... ... ... ... ... ... ... ... ...
It's extremely difficult. The christendom is very important, if you understand the period, on a way that it may not often happens, because you think it's more exciting.
¶ Synkretisme, bønder og konklusion
Ej, der går jo sådan lidt det, jeg kalder sådan en mental dannevirke i den nogle gange, ikke? Man på en eller anden måde beslutter sig for, at det der oppe i Norden, det er adskilt fra det der ægle, europæiske, typisk tyske især, ikke? Og det kan man jo ikke lide, ikke? And then there's a strange bubble, where you can sit and hug yourself in a Sega universe, and so has it always been. And then there's a few types of types of slaps, or a løgnhals, or both. ... ... ... ... ... ... ...
the TV series of Vikings, right? So... It's right, because you think about... ... ... ... ... ... ... Yeah, that's it. I think it's very good, that you can be a Christian, but also have some other researches that are on the side. It's what we sometimes call syncretism, where, what can you say, the element of christendom, and what can you say, the local origin of the truth, actually in a long way, can live.
together and together together together together together together together together together together together together together together If you follow Islam's spread to Africa, then there are some of these arabic killers. And so the king will be omvend to Islam, but people will be able to be.
what the religion is. It's not a problem at first time. No, but it's also... It's a track, which we can follow up through the middle of the idea that things... they get absorbed into the tro, like hedgesse things for example, or eventyric things, or things that maybe, as you can say, don't really hear at home. and then they just get absorbed and get a new drug, which is more or less likely to do what it is, but you take it in and handle it.
... ... ... ... ... ... ... ... at man i sin egen oplevelse af sin egen religiositet, eller sin egen tro, formentlig bare gør det man nu gør, og jeg er jo kristen, kan man sige, og så gør man det, og det er så alt hvad jeg gør, det er kristen, det er den der logik. So in fact, here on Fallerab, we could think of us a day to see this series called God of Christendom, or God of Christendom, or something like that.
Just without being able to frame it as a complot or as something that makes a fest. Yes. But you can ask yourself, where all these these people who could accept the big... the triumvirate Kristus, where they were there. Because it's very important to say, that it was primarily bønder, who lived in Denmark.
Yeah, vikinger, were they not primært bønder? Well, it's just one of the discussions, and then there's something completely different, what the word bønder means. In the moment we can tell it at the time, so it's just in reality, that the bønder should be understood as the bønder. So it's not a bonde, as a man often feels like. A bonde is really a godseer.
so you see, like this one comes a little bit around, so he has a bedrift where there are many slavers of different kinds of different types of slavers. Yeah, it's just that way, the way they're going to handle it. And many of them are like, oh, they don't want to hold the winter over, well?
It's heller not because they had to give them to all the toys. So when there comes a scandinavish winter, so they will be there in the trellehytter, so we can get some new ones. I can say, so there is a very good one. ... ... ... ... ... ... ... if the Nordic religion has been a kind of... If it has been a kind of a religion, then it's not...
super many signs, if you go to Runesten in relation to these islands. So it may not have been so rich for many ordinary people. It's exciting and fascinating. For at conclude on our talk here, so can I say, that Jelling Stenen is in many ways a fairly conventional christian play for this time. But all of a sudden, of course, is it. Yeah. Mange tak for det Martin, og tak fordi du ville være med. Jamen tak, det er en fornøjelse. I can also follow us on Facebook and Instagram.
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