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History of Lithuania: A Brief Sketch Lithuanians, the Balts proper, live on the southeastern shores of the Baltic Sea. The name Balts, derived from the Baltic Sea, has been a neologism from the middle of the nineteenth century. It has applied not only to Lithuanians and Latvians, but also to several nationalities now extinct, namely Prussains, Yotvingians, Semigallians, Curonians and Selonians. Along with the ancient Prussian language, which has not been spoken since the seventeenth century, Lithuanian and Latvian languages form a distinct Baltic branch of the Indo-European linguistic family. Yet, as J. Kudirka points out, “of all the living Indo-European languages the Lithuanian language has retained the ancient phonetic and morphological characteristics best of all. It has a complicated system of flexions and word derivation. Therefore, as part of general linguistics, it is taught at a number of foreign universities (in the USA, Italy, France, Finland, Sweden, Denmark, Germany, Japan and other countries). From all the Baltic tribes Lithuanians were the first ones to create a state entity in the mid-13th century. Lithuania’s first king, Mindaugas, was crowned on July 6, 1253, yet some historians argue that the establishment of the Lithuanian Grand Duchy (GDL) reaches back even farther, perhaps around 1183. Though there is little documentation for this period, it is generally accepted that for one to two hundred years prior to Mindaugas’ rule, Lithuanian tribes had already begun the process of unifying themselves. Castles, manors and systems of defense were established during this period. Under the rule of Mindaugas, Lithuania was able to repel the attacks of Teutonic knights on the Western front, and also to succeed expanding its territory into the lands of Russia in the East. According to historian Zigmantas Kiaupa, a very strong regional leader, Mindaugas attempted to unite three worlds under his rule: pagan Lithuania, Catholic Western Europe and Orthodox Russia. Grand Duchy of Lithuania lasted until the 18th century. However, she reached her apogee during the rule of Duke Vytautas, called the Great (died in 1430). Under his rule the realm of Grand Duchy of Lithuania extended from the Baltic Sea south to the shores of the Black Sea and east almost to the city of Moscow. In the century following Vytautas’ reign, the power of the GDL began to decline. By the mid-16th century, Lithuanians made up only around onethird of the total population of an estimated 3 million people while Slavs, Germans, Jews, Poles, Tatars and Karaites composed the remaining two-thirds. In 1569, in the Union of Lublin, the Kingdom of Poland and the GDL became a commonwealth or Rzeczpospolita and had common currency, governance and policy. Nobles from both states had the right to own land and to sell goods without paying taxes in either part of the commonwealth. The two states did retain their own borders, names, armies and administrative powers. During the 18th century, the Polish-Lithuanian Commonwealth also declined as a political power. Three partitions of the Commonwealth reduced significantly its size. One bulk went to Russia, another was annexed by Kingdom of Prussia, which in 1815, at the Congress of Vienna, became the Kingdom of Poland. Finally, Lithuania was placed under Russian rule, although as a separate political entity. Lithuanian uprisings of 1830-31 and 1863 were harshly suppressed and followed by waves of Russification. Liberalization occurred after the Russian Revolution of 1905. The press prohibition had been annulled in 1904, allowing the appearance of the first Lithuanian daily newspaper Vilnius News. However, Lithuania had to suffer one more occupation before she would be able to declare its independence, namely military rule of Germany during the World War I. It was on February 16, 1918 that the independent Lithuanian state was declared by the council of 20 members, who had been elected several months before at the congress in Vilnius. The independence was short lived and not without fights regarding the demarcation of borders. The constitution adopted in 1922 set up a parliamentary democracy. Yet, a coup d’état by a group of army officers in December 1926 introduced an authoritarian presidential system with restricted democracy that lasted until the Soviet occupation of 1940. The Second World War brought Lithuania from Soviet rule to that of German Nazism. Yet, by the end of 1944, most of Lithuania had been reoccupied by the Red Army, and incorporated back into the Soviet Union. Lithuanians fought back for their independence: an organized guerrilla resistance, at times involving up to 40,000 fighters, lasted into the early 1950s. However, it was crushed down, and harsh repression as well as deportations – 220,000 Lithuanians were deported into Siberia – followed. Lithuanian people have never given up their hopes to be independent again. Resistant attitudes towards communistic regime were cherished almost in every family and ripened by the late 80s. It was by that time that Sajūdis – “The Movement” for independence – consolidated the whole nation, and on March 11, 1990 the Parliament issued the declaration of independence stating that Lithuania had been annexed by the Soviet Union against her will. In March, 2004 Lithuania is admitted to NATO, and one month later joins the European Union.
The First Lithuanian Book and its Message by Giedrius Saulytis, MDiv
The appearance of the first book "The Plain Words of Catechism" by M. Mazvydas in the Lithuanian language in 1547 was one of the greatest events throughout all Lithuanian history. No Lithuanian dares to object the fact that The Plain Words of Catechism by Martynas Mazvydas laid the corner stone in the development of the Lithuanian language, culture and education. Many linguists, historians and educators have been studying the life and works of the initiator of the written Lithuanian word. However, the message of the first Lithuanian book has not been sufficiently evaluated, and in many cases the subject has been passed over in silence. For a long time, the content of the book was treated as a piece of literature typical to the “religious situation” of the 16th century and was not examined. Lithuanians recognize Mazvydas as the Father of their written word, but fail to see the passion that drove him to invent genuinely Lithuanian alphabet. That passion was his commitment to bring good news of the gospel to Lithuanian people. Unfortunately, it is very little to be known about Martynas Mazvydas. It is thought that he studied at Wittenberg under Martin Luther. Allegedly, upon his return to Lithuania he became one of the teachers at first Lithuanian Academy, established in 1539 in Vilnius. However, three years later the Reformed Academy was closed down (thanks to beguiling efforts of Catholic bishop of Vilnius who provoked King Zygimantas to start persecution of the Reformers). Together with other Reformers of our nation, Mazvydas was forced to leave the country. He found refuge in Prussia. The continuation of the work that had once been started in Vilnius resulted in the establishment of the University of Karaliaucius (Königsberg). There, in 1547 Mazvydas has written the first Lithuanian book The Plain words of Chatecism. A Warning to Clergy The book has five parts: First part is yet written in Latin; Mazvydas address to all pastors of Lithuania's churches without respect to their denomination. Second part consists of Lithuanian alphabet and small drills for students of the language. Third part is most famous, since it contains first Lithuanian words ever written in their native language. Fourth part has Decalogue and Catechism. Hymnal with hymns translated from German completes the book. In the preface, Mazvydas pleads with pastors and priests charging them to preach the gospel and teach the Word of God, and reminds them that they are going to give account concerning their pastoral duties to the One who judges impartially. From the very beginning of the book, one is able to feel the heart of the author, “What sorrow and heartbreak for me it is to mention the fact of how uneducated and dark our nation is, if compared to others. It lacks the understanding and knowledge of piety and true Christian religion. . . . I know and therefore dare say it here that I could hardly find one man amongst a hundred who could know at least one word from the commandments of God…” These words do not have to surprise us. They simply reveal the condition of Roman Catholic Church of that time. Even though dressed in a Catholic garment, Lithuania was still a pagan land. Here is what Lithuanian historian A. Sapoka, himself a Catholic writes on the Catholic clergy of the 16th century, “Those from the clergy were not the preachers of Christ's doctrine. They were just another social layer that possessed wealth and had certain rights. For this reason, the people in many places would remain pagan”. The Plain Words of Catechism Mazvydas realizes the sad spiritual condition of our nation, however he does not fall into despair. On contrary, he is willing to fight the good fight of faith. He accepts the challenge and offers the solution. The solution is The Plain Words of Catechism. After addressing the pastors and ministers with the call to preach the gospel, he himself sets an example. Mazvydas is not like one who gives charges to others, but himself remains in the rear. No, his heart is full of God’s Spirit; he is ready to preach the Word; and most importantly, he is able to do that in peoples own language. The time has come for the gospel to be published in Lithuanian. It sounded like a trumpet, The Book itself speaks: Brothers and sisters take me and read me. Such were first Lithuanian words ever put in print in our native language. I am both excited and proud about the message they convey. It is the proclamation of the advancement of God's Kingdom. It is the message of hope. The old longings and yearnings of our ancestors in their search for truth and meaning of life at last have chance of being fulfilled. The Word of God about his Kingdom has at last reached Lithuanians in their native language. Now, every person, even poor peasants can hear and understand it. All past sorrows can be washed away and heavenly joy inherited instead. This is the message of the first Lithuanian book. Then Mazvydas proposes what could be called true innovation. He writes, Moreover, you have to teach your households in your
farmsteads. Mazvydas is a true Reformer. At the time when the Word of God was pronounced only by priests, only during Masses, and only in Latin, which has not been understood by majority of the people, Mazvydas not only proclaims the gospel in Lithuanian, but also encourages fathers to teach their households the Word of God. That was a bold and radical reform. Mazvydas goes further in his assertions. He is convinced that the power of God is able to change not only separate individuals, but also the nation as a whole. He declares, If you, brothers and sisters, will not reject this word, Mazvydas, like a prophet, links up the future of the people with their response to the message of the Kingdom. God is going to bless those who receive Christ and his Kingdom, but he will not be benevolent towards those who reject it. If the nation is to prosper, the Word of God has to be cherished and loved. The Plain Words Opposed Today, 455 years later, all of us, Lithuanians, are witnesses of the truthfulness of God's word preached through the mouth of Mazvydas. Because of that, I dare to name him as a true prophet to our nation. Unfortunately, his message has not been taken seriously; the warnings were not listened to. The contra-reformation continued against those who were eager to lead our nation out from darkness. Some were deprived of the nobleman's rights and lost all their properties; others were forced to leave the country. The words of apostle precisely describe their situation. Let me rephrase them to make a point, “They [Reformers: Mazvydas, Kulvietis, Rapalionis, to name a few] went about in sheepskins and goatskins, destitute, persecuted and mistreated – the world [Lithuania] was not worthy of them. They wondered in deserts in mountains, and in caves and holes in the ground. These were all commended for their faith, yet none of them received what had been promised (Heb 11:37-39). A. Kulvietis, another famous reformer and educator, the contemporary of Mazvydas, writes from Karaliaucius (Königsberg) to Queen Bonna, the wife of King Zygimantas in hope to receive patronage and support confirm the above cited Scripture: Even an executioner would probably have more pity on me and show compassion for my sorrow. My adversaries have not yet been satisfied with all the troubles that came upon me. They rebuke me for my suffering; they say I have been spreading heresies. My answer to them is that to rebuke and fall short of ability to prove those rebukes is mere slander and defamatory accusations. God be my witness and all the righteous men that all the disciples that have been entrusted to me are taught in all the fear and discipline of God. . . . In order to gain the trust of Your Majesties and to form prejudice against me, they [the Catholic clergy] are perfidiously pretending to do this all for the sake of their devotion and diligence in the matters of religion. The true reason why they are so enraged against me is neither their diligence nor Christ; it is their evil, their “holy belly” and a full pocket. It is quite understandable that those Epicureans are afraid to tighten their bellies. I say afraid because they know they are not useful to the state [Lithuania], and so they are truly afraid to be placed at a ploughshare. Briefly speaking, they are scared that their deceptions and hypocrisy, by which they have been fooling the state for centuries, would one day be exposed to public. From here, therefore, rises their “holy zeal” for the sake of their god – their belly: “Crucify! Crucify! Put him at the stake! He said blasphemies against God and the holy Virgin, against Saints; he is guilty for the offence of Your Majesty…' There are many of Your Majesty's subjects, Lithuanians, who are educated and might be useful to the state [Lithuania]. However, fearing my destiny, they all settled in Germany. Some of them have been given refuge by the Duke of Prussia, others have been sheltered by other noblemen… But, Gracious Lady, for God's sake, it is so sorrowful that desiring to work for our own, we are forced to labor for the strangers”.5 Mazvydas was also one of those who, desiring to work for his own was forced to work for the strangers. At this point, it is worthwhile noticing that the Catechism was published 160 years after the mass baptism of the Lithuanians (it took place in 1387). In spite of this fact, we find Lithuanians living in gross darkness of paganism. The question arises what the Catholic clergy had been doing prior to the publishing of Plain Words of Catechism. Had the priests tried, they would have managed to preach the gospel to Lithuanian people in the long period of 160 years. Evidently, the Catholic Church did not care about the preaching of the word of God to people. The Bible has not been translated; ordinary people could not understand Latin. If there were some monks with sincere desire to give the Word of God to the people, they would usually be few in number and would not know the Lithuanian language, and thus, would not be able to reach the ordinary people. Moreover, Catholic Church took a strong stand against those who really cared about the preaching of the word of God. No wonder why, in one of his letters to the Duke Albrecht Mazvydas calls himself the first Lithuanian martyr. The story of Mazvydas is so different from that of Catholic clergy. Undoubtedly, he believed that “this gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come” (Matt 24:14). Desiring to see Lithuania impacted by the gospel, Mazvydas committed his whole life for that one purpose. Yet differently from Catholic clergy, he realized that the Word of god preached in Latin would reach only the higher layer of the society. Therefore, he had to find a better way. He did indeed. With invention of Lithuanian alphabet, new era began in our education and culture. In a way Mazvydas can be rightly called the first spiritual father of our nation, whose life was a living and acceptable sacrifice to God. Sad as it may be, in general Lithuania was not able to recognize those who were so willing to bring her peace and joy. Because of that, she paid a heavy price. We must face this fact, if we are to understand our history correctly and to find the right solutions for the future of our nation. The contra-reformation directed against the most educated and honest men had tragic consequences. From that time on, we as a nation continually suffered from stronger adversaries. The woeful and confronting words of Mazvydas have been fulfilled, If a man rejects me, he shall have no benefit from me. An Appeal to Lithuanian Nation Today we lament over the sorrows of our ancestors and fathers, who were deported, tortured, and killed. As a nation, we still remember our recent times of Communism's slavery and still feel hurt from its chains. Yet, do we pay appropriate heed to the warnings of the father of our written word? We must. Only then, we can expect the bright side of those prophetic words of Mazvydas to come true. I believe that God is willing and able to raise Lithuania up and bless her. The signs of God's intention are here. Like in the days of Mazvydas, the Lord is sending the Word of his Kingdom. Just as then, so also today, what our fathers have never seen is happening in our nation. Non-traditional, yet deeply evangelical Christian churches are rapidly growing across the nation. Again, as in the time of Mazvydas, Lithuanians are being encouraged to kindly consider God the Father and His Son. It is a joy, not a tragedy, when young fellows glorify God with their songs, as Mazvydas put it in the Hymnal, final chapter of the book. We need not be suspicious about new churches, new style of worship, and new energy in the things of God. We have to receive the word of faith; and we must rejoice seeing that households are being taught in their farmsteads again. These are the signs of God's benevolence and favor, the signs of new beginnings. Although our fathers have never witnessed them, it was exactly what they desperately yearned for. Let us heed the caveat of Mazvydas, let us not hinder the preaching of the gospel, and let us not reject the Kingdom of God. A nation that opens the heart and joyfully accepts the word of God shall be blessed in the presence of God and shall have His blessing in all things. Works Cited Mazvydas, Martynas Plain Words of Catechism. Lithuanian Historical Sources, vol. 1. N.p., Vilnius, 1955. |
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A Bit of History
History of Lithuania: A Brief Sketch 