Kunigo Juozo Laukaičio „Mažojo Katekizmo vaikeliams“ religijos terminų norminimas

A. Rimkutė. Standardization of religious terms in the Little Catechism for Children by Priest Juozas Laukaitis 59 AUŠRA RIMKUTĖ Lietuvių kalbos institutas King Joseph's LITTLE CATECHISMS FOR CHILDREN DEFINITIONS OF RELIGION 100th Anniversary of the Potter Commission Juozas Laukaitis (1873–1952) was one of the most important revitalizers and promoters of the Lithuanian ecclesiastical language at the beginning of the 20th century. In this work he involved the priests Alfons Petrulis and Adam Jakštas-Dambrauskas, with whom he worked for almost two years to correct the Potari language, trying to cleanse the most important prayer texts from foreign words and replace them with Lithuanian words. In 1909, the most famous linguists of the time – Jonas Jablonskis, Kazimieras Būga, Juozas Balčikonis and Jurgis Šlapelis – gathered in Seinas, together with J. Laukaitis and other priests, and in a couple of months they considered many basic rules of Lithuanian grammar and spelling, arranged the language of important Lithuanian prayers, hymns, litanies, and approved some religious terms. The results of the difficult and meticulous work of the so-called Potter Commission were first published in the 9th issue of the Guide in 1909. The president of the Poteries Commission, priest J. Laukaitis, was a zealous defender of the revised Poteries language. When the unfavorable criticism appeared, he responded quite severely to the article of Jon Totoraitis Nauji poteriai (Poterių Komisijos klaidos), which raised the question, "Are barbarisms no longer understandable, and can they in any way remain in the pottery? <...> Maybe the Commission thinks that with one hand movement it will tear and dig out the old form from the hearts and spirits of Lithuanians, and in its place it will plant a new one, just as in springtime with forks, spades1, spikes and tines an old oak tree is uprooted from the ground in the garden, and a young apple tree is planted in its place, which it is not yet known whether it will live up?” (Totoraitis 1909: 296)2. In an article to Dr. Jonas Totoraitis (Del poterių taisymo) J. Laukaitis wrote: “Whoever has read Puriškevičius’ speeches in the Russian dumy to defend the old state order, in the article “Nauji Poteriai” of the “Vadovas” can know Lithuanian Puriškevičius, but only in his own words. 1 x spade – shovel, shovel (LKŽe). 2 The language of quotations in the article is not corrected. 60 LANGUAGE CULTURE | 82 in another soil – in the life of an archaic, unsuitable translation of the noblest prayers”, and the Potters Commission works as it knows and can (Laukaitis 1909d: 415). J. Laukaitis began his activities for the revival of Lithuanianness while still studying at the Seine seminary. He belonged to a secret Lithuanian clergy club (for some time he was its leader), which sought to revive the native language and distribute Lithuanian press. Father J. Vailokaitis wrote in Šaltinis in 1910 that J. Laukaitis learned the Lithuanian language from Bishop J. Vailokaitis. Antanas Baranauskas, “from that source of knowledge of the treasures of our beautiful language” and knew it so well that “today we have no equal to him in Suvalkia” (Vailokaitis 1910: 422). Apparently, this is why in the 1904-1905 academic year, when the Seinų seminary began teaching Lithuanian language, J. Laukaitis became the first Lithuanian language teacher. J. Laukaitis’s active activities did not please the submissive seminary teachers. He was called a “Lithuanian”, although Laukaitis was tolerant of everyone, both nationally, politically and religiously” (Vaičiūnas 1996: 8). J. Laukaitis was one of the founders of St. John's Church in Kaunas in 1905. The Christian Society of the United States of America. He also chaired the book publishing company “Laukaitis, Dvaranauskas, Narjauskas ir B-ė” founded in the same year, edited newspapers, magazines, wrote articles, translated hymns, psalms and fiction into Lithuanian. He edited the Christian Democrat weekly Šaltinis (the first three issues were signed by Kazimieras Prapuolenis4, and from the 4th to the 22nd – by himself, later he handed over the editing to Juozas Vailokaitis), and he was also the creator of the publication Šaltinėlis (1906), which was intended for children to learn Lithuanian. In the autumn of 1908, a monthly magazine for Catholic priests, Vadovas5, was published, containing sermons and language advice in correct language. The founder was also J. Laukaitis. In addition to this, he wrote several hymns and a catechism, The Little Catechism for Children. According to Pranas Skardžius, J. Laukaitis “is one of our few priests who throughout his life has been very concerned about improving the Lithuanian written language, especially the ecclesiastical one. He was not 3 J. Laukaitis from 1902 (after the death of bishop Antanas Baranauskas) was in the name of Kazimieras Prapuolenis (1858–1933), a priest of Seinų parish and a press worker. He helped obtain permission to publish the newspaper Šaltinis and, as it is written in the book Vilnius and Seinų kraštai XIX a. pabaigoje – XX a. pradžioje, “for some time wrote as its editor”. He also contributed to the publication of the Handbook. Signed under various nicknames narijos profesorius. 4 Keistas sutapimas – J. Laukaitis pasirašė tuo metu gyvenusio kanauninko, visuomenės veikė- (Stevens 2009: 223). 5 The guide was published until 1914. Until the twelfth issue it was edited by J. Laukaitis, then by Justinas Staugaitis. A. Rimkutė. 61 was a trained linguist specialist, but only an amateur practitioner, who was confronted with the issue of the usage of the Lithuanian written language quite early” (Skardžius 1997: 420). Monsignor Alfonsas Svarinskas also mentions J. Laukaitis as a person who particularly loved the Lithuanian language: “It turns out that during the sermons of other priests he would sit at the altar with a notebook in his hand and write down language errors. Then he would fix it..." (Svarinskas 1996: 13). He was an active member of society. In 1912, J. Laukaitis was elected to the Fourth State Duma of Suvalki Governorate, where he worked until the autumn of 1917. While living in St. Petersburg, he did not forget Lithuania. During the First World War, he was the president of the Lithuanian Society for the Relief of War Victims in St. Petersburg, and founded the Lithuanian Catholic Union. He returned to Lithuania in 1918 and was elected to the Fourth Seimas in 1936. In 1946 the Soviet authorities arrested J. Laukaitis and sentenced him to seven years in prison. He died in Vladimir prison. After discussing J. Laukaitis’s active linguistic and social activities, the main objective of this article remains – the terminology of religion and its changes in the three editions of the Small Catechism for Children (1904, 1907, 1914); to determine the principles and standardization criteria he used to standardize religious terms, and most importantly – to evaluate the corrections of religious terms in catechisms published almost a century ago in relation to the common Lithuanian language. J. Laukaitis himself wrote that “how much uniformity is needed in Catholic congregations is best felt by priests, when they teach children catechism, when they speak every Sunday sermon from the pulpit in the church, when they celebrate Christmas and when they accept orders from those who have asked to marry or be married” (Laukaitis 1907: 417). The following article will therefore examine whether the texts of his catechisms are consistent. TERM OF CATECHISMS RELIGION Three editions of J. Laukaitis’ Catechism were published: in 1904 – Little Catechism for Children Preparing for First Confession and Holy Communion (on the cover, 1905, Vilnius), in 1907 and 1914 – Little Catechism for Children Preparing for First Confession and Holy Communion (Seinai). All catechisms approved. The author, compiler or translator of the catechism is not specified, but it is believed to have been written by J. Laukaitis (Kairiūkštytė, Gudonytė 2009: 167). There is a difference in the catechisms. The first edition is slightly shorter – 105 pages, and 62 LANGUAGE CULTURE | 82 second and third – 115 pages each. There are no morning and evening prayer texts in the first. More than 1,800 religious terms, their synonyms and variants have been collected from three editions of the Catechism. Since the texts of the editions of the Catechism differ little, in each one of them there are about 600 different single-word (almost a third) and compound terms of religion, their synonyms and variants. After reviewing the three editions of J. Laukaitis’ Little Catechism for Children, one can notice a certain change in the terms of religion, specific stages of normization and principles. Therefore, it is possible to speak about three stages of the standardization of religious terms: the use of foreign words, their replacement with Lithuanian equivalents and the transitional stage – when foreign words and Lithuanian terms are used in conjunction. The terms of religion in Article 6 are considered words and combinations of words that identify the basic truths of the Christian faith, religious actors, as well as supernatural beings, religious books and texts, acts and phenomena related to faith, sacraments, sins, vices, virtues, religious rites, ecclesiastical items (clothes, their parts, liturgical vessels, etc.), church and religious holidays, days celebrated and other concepts of time related to religion, various religious places and buildings, as well as administrative division, etc. Terms are not only real terms, but only those that are characteristic of religion, e.g.: altar, angel, apostle, Lamb of God, confession, baptism, priest, sin, host, Last Judgment, hell, heaven, sacrament, Son (son of God), Holy Trinity, Easter, etc., nomenclatural names, e.g. : Catholic Church, Holy Roman Church, etc., but also terminated words of common language (and used in other fields), e.g.: sheep, sheeple, heaven, bread, stick, world, garden, cup, shadow, earth, man, etc. For example, the term sheep is used in religious texts in the meaning of a believer, bread in religion is a symbol of spiritual foam, the Body of Christ and therefore his Redemption Sacrifice, Holy Thursday is the day of the Last Supper, Holy Friday is the day of Christ's suffering and death, Sunday is not only the seventh day of the week, but also a holy day dedicated to worship and rest. The word garden, as a religious term, is a symbol of purity and purity, as well as earthly and heavenly paradise. 6 For the concept of the term religion, see also. 2009: 172–177. A. Rimkutė. Standardization of religious terms in the Little Catechism for Children by Priest Juozas Laukaitis 63 Strangers J. Laukaitis wrote in 1907 in the journal of the Society: "Žyvatas, griešnas, griekas" are of the same value as "abliubenyčia, tajemnyčia, apibrozyti, bliuznierstva, loska". The uniform garbage must be thrown away, because it is ugly scratching the Lithuanian's ear" (Laukaitis 1907: 418). The catechisms contain only the Greek, Greek and Sacrament, because Lithuanian equivalents prevail. In the editions of the Little Catechism for Children in question, the following foreign words (singular terms, which also occur as elements of compound terms), which have no Lithuanian equivalents7, have been left in use: x almužna8 MKV1 44, MKV2 36, MKV3 36 (‘begging’, Polish: jałmużna); x aniolas MKV1 17, MKV2 6, MKV3 6 („angelas“, lenk. anioł): Angelas Sargas MKV3 6, Dievo Angelas MKV3 106, gerasis Aniolas MKV3 6, šventas Angelas Sargas MKV3 102, šventasis Aniolas MKV3 45; x Arkaniolas MKV1 54, MKV2 47, MKV3 47 („arkangelas“, lenk. archanioł): Arkaniolo Gabrijeliaus apreiškimas MKV3 48; x čysčius MKV1 24, MKV2 13, MKV3 13 („skaistykla“, lenk. czyściec): čysčiaus kančios MKV3 88; x čystata MKV1 10, MKV2 XI, MKV3 XI („grynumas, švarumas, tyrumas“, lenk. cleanliness, plg. lenk. cleanliness); x heart MKV1 7, MKV2 7, MKV3 62 (“soul”): heart of a suffering person MKV3 46, heart of a little child MKV3 65, heart of a human being MKV3 IX; x grave MKV1 35, MKV2 26, MKV3 25 (‘karstas’9, brus. гроб, lenk. grób); x griešnas MKV1 5, MKV2 VI, MKV3 VI (‘sinful’, br. grěšnyj, left. grzesz ny, dar plg. rus. грешный); x crown MKV1 54, MKV2 47, MKV3 47 (‘local prayer’, Polish crown); x nečystata MKV1 79, MKV2 76, MKV3 VIII (‘wickedness, adultery’, Polish: nieczysta); x pakūta MKV1 30, MKV2 20, MKV3 20 (‘repentance’, Polish: pokuta): large pakūta MKV3 84, fulfillment of pakūta MKV3 82, Pakūta Sakramentas MKV3 70; 7 In determining the origin (and meaning) of the terms, reference is made to A. Sabaliauskas’ study Lietuvių kalbos leksika (1990), D. Urbo’s Dictionary of Martynas Mažvydas’ writings (1998), J. Palionio’s Selective Dictionary of Lithuanian Writings from the 16th to 17th Centuries (2004), the Lithuanian Language Dictionary, as well as A. Brückner’s Słownik etymologiczny języka polskiego (1974) and W. Smoczyński’s Słownik etymologiczny języka litewskiego (2007). Terms are presented in alphabetical order, original spelling, singular nominative form. 8 The sign “x” indicates words not used in the current common language. 9 Coffin – also a loan, cf. brus. crust. 64 LANGUAGE CULTURE | 82 x šliūbas MKV1 7, MKV2 61, MKV3 VIII („bažnytinės sutuoktuvių apeigos“, lenk. ślub); x veselija MKV1 7, MKV2 61, MKV3 61 („vestuvės“, BG: вяселле, PL: wesele; there is also a Lithuanian term vestuvės MKV3 VIII) and others. Synonyms and variants Also mentioned are foreign words, which are the subjects of composite terms (main or secondary) and separately in the catechism, as single-word terms of religion, are not used, for example: x asaba ("person", Polish: osoba, Russian: особа): Dievo Asaba or Ypata MKV1 15, MKV2 4, Dievo Ypata or Asaba MKV3 4 (asaba is used synonymously with the neologism ypata); x czwartek (Thursday): great Thursday MKV1 71, MKV2 66, great fourth MKV3 23; x kielich (cup): cup of wine MKV1 100, MKV2 99, MKV3 99, raising of the cup MKV1 99, MKV2 98, MKV3 98; x piątek (Friday): great Friday MKV1 34, MKV2 24, MKV3 24; x trójca (Trinity): most holy Trinity MKV1 13, most holy Trinity MKV2 1, MKV3 1; x żałoba: mourning Mass MKV1 100, mourning Mass MKV2 100, MKV3 100; x żywat (womb): fruit of the womb MKV1 5, MKV2 VI, MKV3 VI, etc. There are no strangeness listed in the potters published by the Potters Commission (except for aniol and dušja). Why J. Laukaitis uses these non-Lithuanian terms even in the last edition of the Catechism is unclear. Perhaps his opinion did not coincide with that of the linguists. J. Laukaitis wrote quite a lot about language in the magazine of the director. In the section on language, he tried to “consider the value of the most necessary theological and philosophical terms used in our writings and to point out the most common errors” (Laukaitis 1914: 201). J. Laukaitis was not afraid to admit that he was mistaken, for example, at first he wrote that the angel cannot be replaced with an angel “firstly, because all Lithuanian Catholics across and along Lithuania pray to the angel from a young age, and secondly, if the angel were replaced with an angel, people would be terribly outraged, thinking that it was an imitation of the Lithuanian Lutherans and Calvinists, who used the angel as a substitute for the angel.” A. Rimkutė. 1965: The 65th anniversary of the birth of the Catholic Church is marked by a number of events. Finally, taking from the first source angels, angelus, in Lithuanian it would come out angelius, -iaus, as a style or[b]a name used by people: Teopilius. So angel is probably taken from the Russian language" (Laukaitis 1908b: 413). In the 7th issue of the handbook, J. Laukaitis urged to leave the word aniol, because this word of foreign origin was as old as pope, bishop, priest, prabaščius10, parish, etc., and that there was no need to use an angel instead (Laukaitis 1909a: 300). However, in another issue he already wrote that the word angel should be used (Laukaitis 1909c: 102). Unfortunately, he did not follow this proposal – in the Little Catechism for Children the term angel is not used. Strangers: apiera ("sacrifice"), bierzmowanie ("confirmation"), greek ("sin"), grzech ("sin"), kora ("punishment"), kara ("war"), milista ("grace"), nodieja ("hope"), nadzieja ("hope"), pekla ("hell"), śmierć ("death"), spowiedź ("confession"), sąd ("trial"), sumenie ("consciousness"), świat ("world"), tajemnica ("secret"), and some others are used in all editions of the Catechism. The examples show that they have been tried to remove, but inconsistently, because it is possible to find both synonyms used separately and as Lithuanian terms (usually written in brackets or after the conjunction or). In most cases, J. Laukaitis preferred Lithuanian terms, e.g.: apiera MKV1 73, plg. auka or apiera MKV2 69, MKV3 69: Mišių apiera MKV1 74, Mišių auka or apiera MKV2 69, MKV3 69, šventų Mišių apiera MKV1 44; išpažintis (coloured) MKV1 81, MKV2 78, MKV3 78, also plg. šventa išpažintis MKV1 66, MKV2 78, šventa išpažintis (coloured) MKV1 74, MKV2 70 – šventoji išpažintis MKV3 61, šventoji išpažintis (coloured) MKV3 83, easter confession grace MKV2 9, MKV3 9 – mylista MKV1 5, MKV2 V, MKV3 V, Dievo malonė MKV1 67, MKV2 9, MKV3 62 – Dievo mylista MKV1 7, MKV2 VIII, MKV3 VIII, Dievo malonė (mylista) MKV2 61, MKV3 61, Dievo malonė or mylista MKV1 68 10 Proboščus (Polish: proboszcz < (spaviednis) MKV3 60; griešnas MKV1 5, MKV2 VI, MKV3 VI, plg. nusidėjėlis MKV1 84, MKV2 81, MKV3 81; German: Probst, Czech: probošt < Latin: propositus), prabõščius (Bruss: probašč) – Catholic parish administrator, priest (LKŽe). It is the name of a priest of Latin origin, an obsolete and unusable foreign word (see Klimavičius 1998: 10). 66 LANGUAGE CULTURE | 82 and God’s beloved or grace MKV1 67, the beloved of the holy sacraments MKV1 23 – grace of the holy sacraments MKV2 12, MKV3 12, grace of release11 MKV1 84, MKV2 81, MKV3 81; death MKV1 19, MKV2 9, MKV3 9, also cf. death MKV1 19, MKV2 8, MKV3 8, hour of smerties MKV1 5, MKV2 VI and hour of death MKV3 VI; vanity (zabobona) MKV1 58 – superstitions (zabobona) MKV2 51, MKV3 51; sin (sin, Greek) MKV1 88, MKV2 86, MKV3 86; in compound terms used sin (most often) or sin: carnal sin MKV1 91, MKV2 89, MKV3 89, original sin MKV1 20, MKV2 64, MKV3 86, original sin or sin MKV1 19, MKV2 86, MKV3 86, first-born sin MKV1 20, MKV2 9, MKV3 9, grave sin MKV1 67, MKV2 62, MKV3 81, stubbornness in sins MKV1 9, MKV2 X, MKV3 X, but – Greek forgiveness MKV1 6, MKV2 36, MKV3 VI and forgiveness of sins MKV1 45, MKV2 76, MKV3 76; world MKV2 29, MKV3 29 – world MKV1 12, MKV2 39, MKV3 39, end of the world MKV1 42, MKV2 34, MKV3 38 – end of the world MKV1 46; mystery (sacred sacrament) MKV1 55, MKV2 48, MKV3 48, plg. Mystery of Redemption MKV1 13, MKV3 1, Mystery of the Most Holy Trinity MKV1 13, MKV2 1, MKV3 1; hell or hell MKV1 24, cf. hell or hell MKV1 9, MKV2 X, MKV3 X, also cf. hell MKV1 24, MKV2 13, MKV3 13 – hell MKV1 8, MKV2 13, MKV3 13, gates of hell MKV2 33, MKV3 33 – gates of hell MKV1 41, captivity of hell MKV1 22, MKV2 11, MKV3 11, earning hell MKV1 81, earning hell MKV2 78, MKV3 78; conscience (sumenija) MKV1 75, MKV2 71, MKV3 71, cf. conscience MKV1 70, MKV2 65, MKV3 65, Number of Conscience (Rokunda sumenijos) MKV1 77, MKV2 73, MKV3 73; alienation (rachunek) is used only in compound terms; judgment MKV2 38, MKV3 38; in the 1904 catechism there is only judgment MKV1 46, the word judgment is not yet used, cf. God's judgment (sudden death) MKV2 13, MKV3 13 – God's sudden death MKV1 23, Last Judgment MKV2 38, MKV3 38 – Last Judgment MKV1 23 – Last Judgment (Sudden Death) MKV2 13, MKV3 13, universal judgment MKV2 39, MKV3 39, Universal Last Judgment (Sudden Death) MKV2 38, MKV3 38 – Universal Last Judgment MKV1 46; hope (nodieja) MKV1 48, MKV2 41, MKV3 41, hope MKV1 58, MKV2 52, MKV3 103 et seq. Although J. Laukaitis replaced the neologism niektikyste MKV1 58 used in the catechism of 1904 with the word prietarai MKV2 51, MKV3 51, he left 11 in parentheses. Plg. lenk. 2004) 1577 – Paweł I, Polish king (d. solve. A. Rimkutė. 1967: The 67th Annual International Congress of the Society for the Study of the Sacred Texts. One Lithuanian term has a synonym that is considered a hybrid12, e.g., paaukojimas (aperavojimas) MKV2 49, MKV3 49 (‘sacrifice’, Polish ofierować, ofiarowanie). In the first edition there is only a description of MKV1 56, also pg. The circumcision of the Lord Jesus MKV1 55 and the sacrifice (circumcision) of the Lord Jesus MKV2 48, MKV3 48. More hybrid terms have been found, which are no longer used in common language, e.g., non-punishment MKV1 9, MKV2 X ("non-repentance", cf. Polish: pokutować) and others. In the Little Catechism for Children there are cases when the foreign term or the hybrid term that cannot be used is given first, and only after it the Lithuanian equivalent (sometimes a compound term), e.g. : Burmavone or Hardening13 of the Holy Faith MKV1 7, MKV2 VIII, MKV3 VIII, Burmavone or Hardening of the Faith MKV1 67, MKV2 62 (Burmavone or Confirmation of the Faith MKV3 62); all editions also use the single word term Birmavonė MKV1 70, MKV2 65, MKV3 65; Monday or Sunday MKV2 53, MKV3 53, in the first edition the word Sunday is not used, there is only the hybrid Monday MKV1 59 (“Sunday”, cf. brus. нядзеля), all editions use the compound term Easter Monday MKV1 36, MKV2 27, MKV3 26. Comparing the religious terms in the Little Catechism for Children, it can be observed that J. Laukaitis tried to follow the principle of replacing foreign words with his own words, formulated, apparently, by the established tradition of language purification, especially raised and discussed in the press of the time. The examples discussed show that some foreign words used in the 1904 Little Catechism for Children are no longer present in the 1907 and 1914 editions or are used synonymously with their Lithuanian equivalents, usually giving preference to words of their own language. Synonymy in J. Laukaitis’ catechisms shows that the terminology of religion was not yet established and that the most appropriate term for naming the concept was being sought. In many cases, the synonymy of terms of different origins, i.e. Lithuanian and non-Lithuanian origin, can be considered justified, because this was intended to purify or eliminate foreign terms and use Lithuanian ones. Although svietas and pasaulis are used synonymously in the catechisms, it is worth mentioning the article published in the 8th issue of the Handbook in 1909 entitled Kalbos dalykai, in which J. Laukaitis explained that „[k]rybiškai yra naudojamas pasaulis 12 In the article, the words considered as hybrids have their own origin and the constituent parts of borrowed words (Keinys 1984: 115; Gaivenis, Keinys 1990). 13 Compliance – ‘confirming’ (see Polish potwierdzenie). The 1914 edition uses the term approval. 74 LANGUAGE CULTURE | 82 Creating the terminology of Lithuanian religion, improving the terms, searching for the most suitable word for the concept – a long and painstaking work, which Fr. J. Laukaitis did quite successfully. This was not only the terminology of religion, but also the standardization of the forming common Lithuanian language. ŠALTINIAI MKV1 – Mažasis katekizmas vaikeliams, prisiruošiantiems į pirmą išpažintį ir šventą Komuniją. Išdavė kun. J. Laukaitis. Vilnius: Juozapo Zavadzkio spaustuvė, 1905 (antraštiniame lape 1904). – 105 p. MKV2 – Mažasis katekizmas vaikeliams, prisiruošiantiems į pirmąją išpažintį ir šventąją Komuniją. Išleido kun. J. Laukaitis. Antrasai išleidimas. Seinai: Laukaičio ir B-vės spaustuvėje, 1907. – 115 p. MKV3 – Mažasis katekizmas vaikeliams, prisiruošiantiems į pirmąją išpažintį ir šventąją Komuniją. Išleido kun. J. Laukaitis. Trečiasai išleidimas. Seinai: Laukaičio ir B-vės spaustuvėje, 1914. – 115 p. LITTERACY Brück ner A. 1974: Etymological Dictionary of Polish Language, Warsaw: Wiedza Common. Gaivenis K. 2002: Lithuanian Terminology: Theory and Structure, Vilnius: Lithuanian Language Institute. Gaivenis K., Keinys St. 1990: The Dictionary of Language Terms, Kaunas: Šviesa. 1935. pp. 4. "Kaunas". 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Received 15 June 2009 76 LANGUAGE CULTURE | 82 STANDARDISING RELIGIOUS TERMS IN PASTOR JUOZAS LAUKAITIS’S CATECHISM MINOR FOR CHILDREN Summary At the beginning of the 20th century Juozas Laukaitis (1873–1952) was among those outstanding figures who cherished the Lithuanian church language and who was very much concerned about standardising Lithuanian religious terms. He was chair of the so-called Prayer Commission and one of the first to take care of the language of prayers and to promote their Lithuanian version. The paper aims at discussing the terms and their evolution in the three editions (1904, 1907 and 1914) of J. Laukaitis’s Catechism Minor for Children (Mažasis kate kizmas vaikams). The paper also aims at identifying principles and criteria of standardising religious terms, evaluating amendments made in catechisms published almost one hundred years ago in reference to standard Lithuanian. From the three editions of the Catechism there were about 600 different onestem (almost one third of all terms) and compound religious terms, their synonyms and variants collected. All editions contained some Lithuanian religious terms, e.g. Dievas (‘God’), duona (‘bread’), dvasia (‘spirit’), Kraujas (‘blood’), Kūnas (‘body’), našlė (‘widow’), Sūnus (‘son’), vanduo (‘water’), velnias (‘devil’), žaltys (‘grasssnake’) etc., some borrowed terms which had no equivalents at the time or their foreign origin might have been overlooked, e.g. almužna (‘alms’), aniolas (‘angel’), arkaniolas (‘archangel’), čysčius (‘purgatory’), čystata (‘chastity’), dūšia (‘soul’), grabas (‘coffin’), griešnas (‘sinful’), karunka (‘canticle’), pakūta (‘repentance’), šliū bas (‘wedding’), veselija (‘marriage’) etc. Most terms were used synonymously, e.g. auka – apiera (‘offering’), išpažintis – spaviednis (‘confession’), nusidėjimas or nuodėmė – griekas (‘sin’), bausmė – kora (‘punishment’), malonė – mylista (‘mercy’), mirtis – smertis (‘death’), paslaptis – tajemnyčia (‘secret’), pragaras – pekla (‘hell’), pasaulis – svietas (‘world’), teismas – sūdas (‘trial’), viltis – nodieja (‘hope’) etc. (preference was usually given to the Lithuanian term). The standardisation of religious terms by J. Laukaitis could be treated as the most general approach to standardising the terms of the field. Spelling and syntactic varieties of the terms as well as their synonyms found in the three editions of the Catechism Minor for Children suggest that religious terms were still rather inconsistent. AUŠRA RIMKUTĖ Lietuvių kalbos institutas P. Vileišio g. 5, LT-10308 Vilnius, Lithuania [email protected]