Restorations 1928, but mostly to the Reformation.
Dan Widing,at Tingvoll Churchm 1928 restored, but only to its 16th C. Lutheran Reformation, Norway
Catholicism and Lutheranism both required focus on ritual, so earlier structures that allowed for milling about were unacceptable. Lutheranism: Altar, pulpit, and baptismal font were the mainstays of tbe new Reformation Lutheranism, see Lutheran Churches at 301.
To the left of the pulpit is dean Sigurd Fjaer, who was priest at Tingvoll 1925-1937, and implemented many restorations in 1928-29. He went on to become dean of Nidaros in Trondheim 1946-1959. The ruffed neck made him look antique, but that perhaps is the usual clerical dress costume?
Vikings also raided Vikings not of their own community, see http://www.hurstwic.org/history/articles/society/text/raids.htm. Why not, when there was no unity of "nation". Your community, to whom you owed loyalty, may well have been your fjord-mates, and not persons of a fjord farther away.
This also would explain the look-out balcony from which one could keep an eye on the fjord, now more a distance away than in earlier centuries,
The acanthus also is painted in the weapons house appended to the main church, for worshippers to store their arms. See http://www.tingvoll.org/tingvollkirka/del4b.htm
The weapons house:
5. The dragons, the serpents, remaining on the "Christian" churches, under or at the ends of some eaves, on top of roofs. Why are these omitted in stone churches? We did see one stone church with its dragons, see Vik. Dragons. Like standing stones, these were vestiges of old roots with their own power ongoing, is that so. Why were they not incorporated in the stone churches, since the times of construction were so similar. Early beliefs commingled freely with Christian ideas, neither a threat to the other, see Paganism at http://www.burzum.org/eng/library/paganism01.shtml, a creative view of history, and one that does fit with impressions there.
There was decorative attention in other ways, here paid in the form of acanthus leaf wall painting inside, to the 17th century place for armaments: see http://www.tingvoll.org/tingvollkirka/del4b.htm
This was taken down and then replaced, thus the new look.
- Templars. Not the burned and eradicated issue people may think. Beware the demonizing of any group by those who declare themselves victors over them. The fear of manicheans, the interpretation of religious ideas against the current of institutional dogma, to suggest a duality of good and evil, has spurred enough crusading.
And who will debunk the manipulation of Templars into modern travesties, see http://www.csmonitor.com/World/Global-News/2012/0418/Why-does-Norway-s-Breivik-invoke-the-Knights-Templar-video
The neatly set shoes are the black sturdy heeled ones, on the music storage stand. One of the windows accessible by a set of little stairs, with a weapons cache beside, is visible beyond the organ. High windows: the only natural light at the beginning. Earliest churches were dim.
The 1928 renovations also were imaginative, if not precise revelations of old usage. This is the little box used to hold hymn numbers, drawn by architect Glaerum, from items found in the attic. The Madonna and Child date from Catholicism. See http://www.tingvoll.org/tingvollkirka/del8b.htm
Cabinet, psalm numbers (and hymns?), Tingvoll Church, 1928 recreation, old Catholic era Madonna and Child.
Norse egalitarianism in creation -- which is the Adam, which the Eve.
Norse culture - - women welcome, see http://www.dailykos.com/story/2013/10/27/1250982/-Vikings-Women-in-Norse-Society#/ This would be anathema to institutional Christianity who made them unclean, incomplete, temptresses, instead of the upgrade from the Adamic prototype for human beings laid out in Genesis.
However tolerant the Reformation in Norway was as to Catholicism, at least here at Tingvoll where Catholic artifacts were incorporated into the new theological bent, it did not extend to tolerance of practices deemed of the devil. Does that explain why the Reformation then ignored the standing stones at the churches, from ages past? Early Christianity co-existed, reformers denied, excluded, damned. Witch hunts and burnings were carried on well after the Reformation in Northern Norway, Finnmark, in the 17th century, see memorial at Varanger, Steilneset in Vardo at http://www.dezeen.com/2012/01/03/steilneset-memorial-by-peter-zumthor-and-louise-bourgeois/
Most of the accused were Sami, indigenous northern people of different racial-cultural origin, see http://www.varanger.com/index.php?cid=actors&lang=eng&aid=51. See also Witches of the North, Scotland and Finnland by Liv Helene Willemsen 2013, at p 260.
FN 1 The Church building at Tingvoll dates from the 1150's ff. Its decor and structure, however, show the elements of earlier forms of Christianity. The standing stone in the graveyard beside still stands for the pre-Christian, elements of that also absorbed into the new evolving religious culture.Tingvoll shows elements of its past: From indigenous religion in the standing stone, to 5th-6th Century first contacts with a Christianity, the Celtic missionaries along the fjords and perhaps including here; to royal conversions (Olavs I and II and following) to an evermore institutional but still permissive and tolerant Christianity, and the boom of 12th C. stone-stave churches; to 1350 institutional Catholicism with its inquisitions that reached even to Norway, with witch burnings in the north where the northern lights signified the gates of hell, to 1539 Lutheran Reformation, to 2012 no state church any longer.
5th-6th Centuries. Began there a foothold for early Christianity that depended on preaching and working with the people, gaining trust, for its converts. These were largely Celtic missionaries, unthreatening, persuasive by example, not force.
10th-12th Centuries. Denmark was forced to convert by the threat of the Holy Roman Empire at its borders, fresh from conquests of the indigenous groups in Northern Germany and elsewhere. Seeing the battles that led to those conversions, Norway's kings also converted -- two Olavs. One while in Britain, the other while in France. These early conversions, however tied to the institutional and coercive Catholicism of the Holy Roman Empire, allowed old practices to continue. Tolerance was fine, just put up the new churches and move on. In order to unify the people to a sense of "nationhood" or at least the new monarchy, and ally them to that now powerful monarch, the kings allowing and encouraged coexistence with the old ways, and association of old symbols and beliefs as though extensions for the new. Build churches -- by the thousands, ordered the kings. And the churches so built, however, still reflected the Christianity that was peacable, preacher-worker, Celtic absorbing some Christian symbols and stories, believing others were really very like the Norse (as they were, many times). Coexistence.
This tolerance prevailed until the Black Death in 1349 or so, when building stopped and populations -- including the old school priests and missionaries -- were decimated.
Norway became part of Catholic Denmark's territory in 1397 (the Kalmar Union) and remained so until 1523. During the Kalmar Union, institutional Catholicism took over.
It was only in 1539 or so that the Lutheran Reformation displaced the Roman Catholic, and attacked (as did the Reformation elsewhere) images of saints, popish practices and virtual worship of the institution over the Founder.
At Tingvoll, as others off the usual path, find juxtapositions of baroque with medieval, and the varying architectural shapes - add a transept here, a sacristy there, of places of worship. See Lutheran Churches in Early Modern Europe, edited by Andrew Spicer, 2012.*
* In that site, see in particular Ch. 11, State Church and Church State: Churches and Their Interiors in Post-Reformation Norway 1537-1705, pp. 2ff ff by Oystein Ekroll (here, google book site).
As to Norway becoming part of Denmark, in 1380, see http://www.eidsvoll1814.no/?aid=9078812, Then, the Reformation and Christian III of Denmark who ruled both Denmark and Norway declared Lutheranism the state religion in Norway 1539 or so. Roman Catholicism pushed to the background, see http://www.zum.de/whkmla/period/reformation/norref.html. See also Lutheran Churches in Early Modern Europe, Church shapes also changed: rectangles, to Y form or single top crossbar and, and ultimately to cruciform. Then came more octagonal naves, in the round.See p. 287. The inspiration is said to be Dutch Baroque. Tingvoll: see page 297.
Tingvoll: Unchanged to 1600.s. See Lutheran Churches at p. 295
1632 ff - Major renovations, removal of rood wall obstructing view of altar, new pulpit (Renaissance style) and imported from the Dutch Republic and made of oak, not common Norwegian pine. Decorations, Christ and Evangelists, added.
1660 - new altarpiece
Restorations only to the past that the current group favors is understandable: 1928 had its benefactors with agenda. And what to do with all the accumulations of successive religious institutions taking charge. More interesting, however, is the state of religious mindsets before institutions pitted themselves against each other. What was the earliest church like, in its era of tolerance, mutual cross-pollination of concepts with the indigenous. Do we need a side museum of the Catholic era artifacts and models, then the Lutheran Reformation artifacts and models. Will any group set aside its agenda and recreate its earlier history, leave the original church as medieval. Who can research whether there was indeed quiet preaching and good works, and living among the people and working alongside the people, in the early Celtic missionary model of Christianity 5th-7th Centuries give or take, and on to the battle-spurred conversions to institutionalism begun by the Olavs and others.