ENResearch connections between Finland and Lithuania began to emerge within the Russian Empire in the 1890s. The interest further increased during the First World War. In 1918, Russia’s religious intolerance in Lithuania was handled in the Finnish Society of Church History with sympathy for Lithuanians. In the early 1920s, the border-state policy and cooperation with Poland weakened Finland’s relations with Lithuania, but as the decade progressed, connections gradually strengthened.3 The meetings of nearby Lutheran Churches also created opportunities for Finnish and Lithuanian representatives to get to know each other. According to the 1923 Census, 85 per cent of those living in Lithuanian territory (without the Vilnius and Klaipeda regions) were Catholic, while 3 per cent were Lutheran. Taking the Klaipeda Region (Memel Territory) into account, the Lutheran Church was the second largest denomination in Lithuania.5 At the same time in Finland, the Freedom of Religion Act had just entered into force, and more than 98 per cent of the population belonged to the Evangelical Lutheran Church.6 Thus, evangelical theologians in Finland and Lithuania had quite different starting points for building connections with each other. It is necessary to figure out the position of Lithuania and Finland in the emerging theological cooperation in the Baltic Sea Region between 1927 and 1936 as well as the reasons behind the adversities in this process. Professor Vilius Gaigalaitis (1870-1945) and the historical interpretations of King Gustav II Adolf of Sweden (1594-1632) play a significant part in this historical study, the source material of which mainly consists of printed articles, booklets, and protocols. [Extract, p. 103-104]