Klaipėdos universitetas

With the Second Vatican Council (1962–1965), the Catholic Church reintroduced the ministry of the permanent diaconate. Since then, ministers have been living and working in many regions of the world, now also in Lithuania. What is their mission? How will they have a lasting and fruitful impact? This article clarifies which biblical sources of diakonia and diaconate and which early Church texts can provide orientation, and raises the urgent question of a diaconate for women, as only men have been admitted to this ministry to date. This article goes on to examine those sources that can be considered fundamental for the reintroduction of this ministry by the Second Vatican Council, before turning to the Amazon Synod initiated by Pope Francis. The resulting synodal and post-synodal documents are presented, discussed and taken further, towards the vision of a Diaconal Church.

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.

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.

After the Evangelical-dominated Territory of Memel (the Klaipėda Region) had been integrated into the Republic of Lithuania in 1923, the issue of the situation of the Catholics, non-dominant religious group in the region, accounting for 5 per cent of its population in 1925, had to be solved. In 1926, they were separated from the Diocese of Warmia, and joined the newly formed Klaipėda Prelature, part of the Diocese of Telšiai. Thus, the Catholics of the Klaipėda Region were integrated into Church structures controlled from Lithuania, unlike the Evangelicals, who remained part of the composition of the Prussian Evangelical Church. This paper, mainly on the basis of ecclesiastical documents, presents for the first time a broader analysis of the structure of the Catholic Church and its activities in the Klaipėda Region, as part of Lithuania, in the years 1923 to 1939.

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).