I think that a very easy way one can view this issue is to actually look at the Prose Edda by Snorri, who was a Christian scribe in Iceland. Snorri's prologue to the Prose Edda begins with him essentially relaying a Christian origin story and history of the world, beginning with God's creation of man and woman, Adam and Eve, and subsequent events afterward. The pagans, he saw as having been those whose fathers rejected God's name, and thus there was no one to pass on the belief in God for generations afterward.

Snorri takes a euhemeristic approach, as well, which was rather common in the day. English Christian monarchs often traced their lineage through a euhemerized Woden, whose descendants were Hengest and Horsa (for examples of this, see the Anglo-Saxon Chronicle, and the Mercian, and Kent king lists, better known as the Anglian Collection). They still had great respect. Snorri says of Odin, "the one we call Odin, an excellent man because of his wisdom and because he had every kind of accomplishment." (translation from Jesse L. Byock, The Prose Edda by Snorri Sturluson [Penguin, 2005], p. 6).

In this prologue, Snorri further gathers that the rulers of England, Sweden, Norway, etc. were all descendants of Odin as well.

Another attitude can be seen in the anonymous poem of Beowulf. This poem was written by a Christian scribe, and regularly alludes to Christian ideas and concepts. Grendel and his mother are descendants of the cursed lineage of Cain, for instance. But, on the converse, there is definitely pagan elements that remain. For instance, Elves are mentioned, and Elves in fact remain a large part of Christian Icelandic culture to this very day. In the Rune Poems, the rune poem for Oss seems to allude to Odin in a positive light. Likewise, we have other Christian poems of the time which favorably mention other gods and concepts.

The way that they were viewed was varied. In one of the Maxims poems in Old English, the pagan gods are very ardently argued to be false and evil. In Maxim I B of the Exter Maxims, the following is said: "The holy man the Eugharcist, the heathen his sins. / Woden wrought idols; the Almighty, glory" (translation from Craig Williamson, The Complete Old English Poems [Philadelphia: University of Pennsylvania Press, 2017], p. 492). Likewise, in the Nine Herbs Charm the god Woden is invoked again, but this time seemingly in a more positive way regarding herbal medicines. On the converse, the Charm for a Sudden Stitch (all these names from Williamson) has the following "If there is any iron stitch in here, / If you are shot in skin or shot in flesh, / Or shot in blood or shot in bone, / Or shot in limb, may your life be unscathed. / If you are shot by Aesir or shot by elves, / Or shot by hags, I will help you now. / Take this for Aesir-shot, this for elf shot, / This for hag-shot--it will help and heal." (Williamson, 1077). In this passage, we see the Aesir, the gods of the Germanic religion, being referred to as a kind of pestilence, that can cause afflictions in need of cure.

So given that kings really emphasized their lineage from Woden, while others disliked the pagan gods, it seems that views within the Christian world were, as expected, rather mixed on the subject. Some Christians, like Snorri and the Kentish rulers, all derived lineages from Woden/Odin in a euhemeristic, but respectful, manner which tied them to their pagan heritage. One can also find more positive portrayals of the Germanic pagan invaders of England as well. While pseudo-Nennius is very negative toward the pagan invaders of England, Bede sees them as a divine consequence of Britain's sins. Meanwhile, Aethelweard's Chronicle is far more positive, given that Aethelweard, a Christian himself, was also a descendant of the Anglo-Saxon invaders. Aethelweard sees them as noble, rather than barbarous invaders, like Pseudo-Nennius, or the divine consequence of sinfulness in Britain, like Bede in his Ecclesiastical History.

So definitely, some relished in their link to their pagan past, while others were far more negative about this. And this is just on the Germanic front. Similar echoes and issues were had with regard to their Celtic ancestry as well.

For material on this, I would suggest reading:

Sarah Salih, Imagining the Pagan in Late Medieval England (D. S. Brewer, 2019)

Ronald Hutton, The Pagan Religion of the Ancient British Isles (Wiley-Blackwell, repri. 1993)

And for other European takes on their pagan history, there are a few ancient histories worth reading and comments:

The prologue to the Prose Edda

Widukind of Corvey, Deeds of the Saxons

The Kaiserchronik or the Book of Emperors (there is a translation by Henry Myers available)

Paul of Deacons, History of the Lombards

Saxo Grammaticus, Gesta Danorum

All of these are worth examining in some detail for their takes on their pagan ancestry.