Acta Historica Universitatis Klaipedensis

This article surveys the complex issue of the Christianisation of Žemaitija, seeking to illustrate with the aid of Church court sources (supplications to Rome from the end of the 15th century and appeals to the provincial court of appeal in Gniezno), the foundation of churches and altars which took on extra vigour from 1500 onwards until the chaos and destruction caused by the Reformation movements slowed the process of Catholic parish endowment for some time, as the limited amount of boyar disposable income was diverted elsewhere to Protestant foundations. Despite the admittedly restricted network of parish churches, and it is logical to assume that churches were built where the greater concentration of inhabitants lived, it is worth examining the emergence of Catholic practices (piety) – supplications to Rome, the cult of Corpus Christi, indulgences, the popularity of indulgenced fairs, participation in various levels of Church court activity (in Medininkai, Gniezno and Rome), parish fraternities, prevalence of Christian names, the foundation of churches, chapels and altars (with an associated rise in the level of liturgical sophistication demanded by founders, and an increase in the number of Masses being celebrated, and therefore open to attendance, in parish churches). Indeed, by the turn of the 15th and 16th centuries, when all of these factors can be seen, Catholicism was sufficiently rooted in Žemaitijan society at large that any threat to its development could arise only from internal discontentment (in other words, so-called reform movements) rather than any old (pagan) practices.

The events that took place in Lithuania, both during the struggle for the revival of the Lithuanian state (1917–1918) and during the years of its sovereignty up to 1940, aroused the interest of the Ukrainian public. Both nations, Lithuania and Ukraine, went a similar way in implementing their national state projects. As the project of sovereign Ukraine failed, however, Lithuania became important, because it provided significant support to the Ukrainian liberation movement, and was perceived among nationalist Ukrainian elites as a historical and natural ally. The article shows how the priorities and vectors of Lithuanian foreign policy were covered by the Ukrainian press. The author discusses the period between the world wars. An integral part of the article is a list of publications in Ukrainian and Ukrainian-language periodicals devoted to these questions.

By the late fifteenth century, more notably after 1477, appeal cases from Catholics in the Grand Duchy of Lithuania began to appear before the Consistory Court in Gniezno in increasing numbers. These cases involved quite a wide social group, and dealt with a broad range of issues (not just matrimonial disputes or the hiring out of parish churches between priests). Appellants came before the judges from across the Grand Duchy. This article covers cases from 1524 to 1539. Even when court material gives few details of cases, it can help solve issues of parish church and chantry foundations and patronage. The most striking feature of the records between 1524 and 1538 is the predominance of cases from Žemaitija, a diocese which previously featured only in disputes involving the bishop. This confirms the deepening of Catholic practice across the diocese of Medininkai (Žemaitija) as reflected in particular in the increasingly predominant use of Christian forenames from the last quarter of the fifteenth century. Most interesting perhaps for those studying the rise of Protestantism in Lithuania will be the occurrence of one Fr Andriejus Mažvydas, parish priest of Alsėdžiai, among the appellant litigants of 1536. This information about a very probable kinsman (uncle, cousin, brother?) of Martynas Mažvydas offers new insights into the Lutheran’s family background and geography.

Based on archival materials, the paper analyses individual cases of nationally motivated incidents in the autonomous Territory of Memel, or Klaipėda region, in the period 1923 to 1939. After Lithuania annexed the region in 1923, incidents between the pro-German local population and members of the Lithuanian Riflemen’s Union and soldiers in the Lithuanian army were inspired by the clash of interests between Lithuania and Germany. Lithuanisation and the strengthening of the pro-Lithuanian element in the Klaipėda region were manifested in different forms, including the establishment of different organisations and societies based on the example of Lithuania. The organisations did not always enjoy the support of local Lithuanians; moreover, they caused dissatisfaction among the Germans. One such organisation was the 20th Klaipėda territorial unit of the Lithuanian Riflemen’s Union, established in the region in the first half of 1923. The paper focuses on incidents involving the riflemen Bišofas and Pėteraitis in 1924. It also analyses the increasing number of incidents from the beginning of the 1930s which involved soldiers in the Lithuanian army deployed in the Klaipėda region (the 7th Infantry Samogitian Duke Butigeidis Regiment, and the 3rd Cavalry Regiment). Incidents that involved riflemen in the last years of the region’s autonomy are examined, and the gravitation by local Lithuanians towards Germany, expressed by their withdrawal from Lithuanian organisations and joining German ones, is discussed.

This article surveys evidence of Lithuanian social and religious life during the long fifteenth century as revealed by consistory court records from the sees of Płock, Gniezno, Lutsk and Cracow. The dynamics of church court evidence coincide with those of other aspects of Catholic life in the Grand Duchy. Building churches, chantry chapels, funding mansionary priests, selecting particular Masses to be celebrated by your chantry priest (Salve sancta Parens, the Five Wounds of Christ, the Seven Joys of Our Lady), going on pilgrimage, taking part in a procession, venerating the Blessed Sacrament, sending supplications to Rome to obtain permission to own a portable altar or choose a confessor all become much more common in the later decades of the fifteenth century. Cases before the consistory courts in Płock, Gniezno, Vilnius and Lutsk involve a wide social group and deal with a broad range of issues (not just matrimonial disputes or the hiring out of benefices between priests). What we do not find is any obsession with paganism, no use of pagan as an insult, no account of ‘pagan’ practices (or even folk customs, which later become tarred with an ideological brush). Lithuanian dioceses are clearly integrated into the Polish metropolitan sees (Gniezno and also to a lesser degree, Lwów).