ENHistorical studies on clergy as a distinct social group have garnered much scholarly interest. Historians have been more and more eagerly employing the prosopographic method in order to describe members of the clergy in terms of their origin, education, held offices, positions, social and political activity, etc. It seems that an important aspect of these investigations is the economic status of priests that are financial guarantees that ensure them a steady income. Even though Arūnas Streikus has never directly engaged in the prosopography of the Catholic clergy from the Klaipėda Region, in his inestimable publication, entitled Die Integration der memelländischen Katholiken in die Kirchenprovinz Litauen 1926–1939, he provides a great deal of details about this social group1 . Furthermore, many aspects of its prosopography have been explored by Rev. Andrzej Kopiczko, inspired by his other research concerning the clergy of the Warmian Diocese2 . It should be noted that as a result of the Treaty of Versailles, the administration of the Klaipėda Region was handed over to the League of Nations, excluding it at the same time from the jurisdiction of the Weimar Republic. In 1923, the Lithuanians sparked a revolt in this area, and a year later, they signed the Klaipėda Convention in Paris that declared the region an integral part of Lithuania albeit autonomous from the legal perspective3 . Simultaneously, the ecclesial status of the Memel Territory was defined by Pope Pius IX in his bull Lituanorum gente from 4 April 1926, by means of which he established the Klaipėda Prelacy administered by the bishop of Telšiai4 . Thus, the papal bull sealed the separation of the Klaipėda parish from the Warmian Diocese. Nevertheless, the German provenience of the local clergy encouraged the maintenance of its former connection with the mother church. [Extract, p. 762]