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Before writing this paper, I was hesitant as to which from the suggested themes I would want to write on. All of them seemed attracting and relevant. After some consideration, I have made up my mind to write on The Contextualization of the Gospel in Other Cultures. However, as I was choosing major points I wanted to discuss, I could not but think about my own Lithuanian culture and its relation to the gospel. Finally, I decided that instead of writing on how to contextualize the gospel, I would rather actually do it. Thus, this paper per se is an example of the contextualized gospel applied to Lithuanian culture. A little bit modified it could serve both as apology and as appeal to Lithuania's intelligentsia for better understanding of modern evangelicalism. Saying apology, I mean the fact that rapid growth of evangelical churches and their uncompromised stand for the gospel in predominantly Catholic Lithuania to this day is looked upon with suspicion. One of the main hindrances to spreading the Gospel in Lithuania is the equation of Catholicism with our culture. Any other branch of Christianity to this day is deemed as foreign. Consequently, if the gospel is proclaimed outside of Catholic Church it becomes a threat to our national identity. However, after the fall of Communism, the door for the gospel has been widely open. By authentic move of God's Spirit, not by any missionary endeavor evangelical-charismatic churches sprang up, the phenomenon observed not only in Lithuania, but also in other post-Communistic countries. William A. Smalley in Cultural Implications of and Indigenous Church depicts with accuracy this paradigm.¹ Being a leader of the evangelical movement that has grown to be the largest Protestant movement in our nation I constantly have to deal with ill-founded and unjustified accusations. The main challenge for me has been to find a way of contextualizing the Gospel and at the same time not loosing its thrust. Paul G. Hiebert reveals the gist of the situation we as an independent church face when he speaks about implicit assumptions holding up a particular culture,

Those who challenge these assumptions are considered crazy, heretical, or criminal, for if these underpinnings are shaken, the stability of the whole culture is threatened. . . . Change is often resisted in such settings, because the whole society is unified in its beliefs. Individuals who adopt new ideas are ostracized. Consequently, the first converts to Christianity are often rejected by their people.²

In past ten years or so, we have been trying to find some keys in our fight against ostracism. One of the successful discoveries I made that really was very helpful in contextualizing the Gospel, was that of the message conveyed by first Lithuanian printed book. In the rest of this paper I interact with the father of Lithuanian written word, the author of the book, Martynas Mazvydas. The purpose of this interaction is to get the message of the gospel contextualized in Lithuanian culture as well as to show the historical precedent for present situation.

Before we turn to the content of the book, a short word about Lithuania's historic background will be in place.

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. Lithuanians were the only branch within the branch that managed to create a state entity in the 13th century. Grand Duchy of Lithuania was established in the mid-13th century and lasted until the 18th century. It reached its apogee during the rule of Duke Vytautas, called the Great (died in 1430). 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 official matters not Lithuanian, but Belarusian, Latin, and Polish were used.³ Lithuanian alphabet was not created until the middle of the 16th century. The man who invented our alphabet and gave us our first written book was Martynas Mazvydas (died in 1563).

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.

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.

Therefore, I would like to pay special attention to the content of the first Lithuanian book. 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”.

Mazvydas realizes both the sad spiritual condition of our nation, however he is not falls 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 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.
Furthermore, understand what you are reading.
Your fathers yearned to hear this teaching,
Yet, they were able by no means to get it.
They hoped to see it with their eyes,
They longed to hear with their ears.
Yet now, what fathers have never seen
That is on the way to you.
Behold and beware all you people,
Lo, the Word of the Kingdom of God has come to you.
Open your hearts and accept it with joy.⁴

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.
Your sons and daughters must learn it,
With their whole heart they must love the Word of God.

Mazvydas is 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. At that time that was bold and radical.

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,
If you will kindly consider God the Father and His Son,
You shall be glorified in the presence of God,
In addition, you shall have His blessing in all things.
By this teaching, you will surely get to know God
And in this way you will draw close to the Kingdom of heaven.
If you are willing, brothers and sisters, to live according to the will of God,
Do not delay to read me.

Mazvydas, as true apostle, 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.

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, 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 first Lithuanian apostle and spiritual father of the 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 sinister prophetic words of Mazvydas warning have been fulfilled,

If a man rejects me, he shall have no benefit from me.
I say that such a man will always wander in darkness
And know nothing about his health;
The one who is not willing to know this teaching will stay in eternal darkness.

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.

Britannica 2001 Deluxe Edition, [CD-ROM].

Hiebert, Paul G. Anthropological Insights for Missionaries. Grand Rapids: Baker Book House, 1985.

Mazvydas, Martynas Plain Words of Catechism.

Smalley, William A. “Cultural Implications of an Indigenous Church” in Perspectives, ed. Ralph D. Winter and Steven C. Hawthorne, 3rd ed. Pasadena: William Carey Library, 2000.

Lithuanian Historical Sources, vol. 1. N.p., Vilnius, 1955.