Dvasininkija ir lietuvybė: Katalikų Bažnyčios atsinaujinimas Žemaičių vyskupijoje XIX a. 5 - 7-ajame dešimtmetyje
Gespeichert in:
| 1. Verfasser: | |
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| Format: | Buch |
| Sprache: | Lithuanian |
| Veröffentlicht: |
Vilnius
LII Leidykla
2005
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| Schlagworte: | |
| Online-Zugang: | Inhaltsverzeichnis Abstract |
| Beschreibung: | Zsfassung in engl. Sprache u.d.T: The clergy and the Lithuanian language. - Literaturverz. S. 399 - [419] |
| Beschreibung: | 473 S. Ill., graph. Darst. |
| ISBN: | 9986780748 |
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Datensatz im Suchindex
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| adam_text | TURINYS
IVADAS
.....................................................................................................................9
ISTORIOGRAFIJA
IR ŠALTIMAI
................................................................15
KATALIKl/
BAŽNYČIOS
ATSINAUJINIMO
XIX
A. VIDURYJE
PRIELAIDOS
................................................................................................31
Bažnýčios
teisinë,
ekonominé ir religiné padétis
....................33
Rusu kulturos
ir
ideologijos skverbimasis
................................42
Lietuviiţ
kaiba
katalikybëje
ir jos
plétimo
pradžia
.................65
ŽEMAIČiy VYSKUPIJOS SEMINARIJA
IR
LIETUVH/ KALBA
................83
Lietuviškos homiletikos ivedimas
...............................................83
Bibliotekos atnaujinimas. Lietuviškos knygos
........................102
КИегікц
kontingenta
liaudiškéjimas
.........................................138
Mažosios seminarijos projektas
.................................................167
Lietuviška
кііегікц
veikla
...........................................................177
Seminarijos absolventai
ir lietuvybé
........................................203
7
DVASININKIJA IR LIAUDIES SAJUDŽIAI
..............................................213
Blaivybés sajüdis
..........................................................................213
Katalikybés gynimo sajüdis
.......................................................240
IŠVADOS
....................................................................................................263
PRIEDAI.....................................................................................................269
Žemaičiit
vyskupijos seminarijos
1845-1869
m.
кііегікц
sarasas
............................................................................................269
ŠALTINIAI
IR
LITERATURA
.................................................................. 399
SANTRUMPOS
......................................................................................... 420
ASMENVARDŽIU
RODYKLË
...................................................................421
Duchowieństwo i litewskość
odnowa Kościoła Katolickiego w diecezji
Żmudzkiej w latach 40-tych
-
60-tych
XIX
w.
(Streszczenie)
........................................................................................437
The Clergy and the Lithuanian Language:
The Renewal of the Catholic Church
in the Diocese of Samogitia Between the 1840s and 1860s
(Summary)
.............................................................................................457
The Clergy and the Lithuanian Language:
The Renewal of the Catholic Church
in the Diocese
of Samogitia between the 1840s and 1860s
Summary
A specific region of Lithuania
-
Samogitia
(Žemaitija)
-
was a major
centre of national rebirth in the history of the modern Lithuanian
nation and consequently it did not lack the attention of the research¬
ers. It was here that the first reference of the Lithuanian language as
a national cultural value was made. This book reveals the place of the
Lithuanianness (Lithuanian language) in Catholicism, taking into con¬
sideration the factors that have been so far ignored in historical schol¬
arship, namely, the upsurge of the religious life in the Diocese of
Samogitia in the 1840s and 1860s and the role of the Lithuanian
457
language in the Catholic Church as a constituent part of the renewal
of the Church in Western Europe.
It is common knowledge that in the second half of the nine¬
teenth century Western Europe experienced an intensification of the
Catholic life. After the Napoleonic period and the Congress of Vienna
(1814-1815)
the restoration of the Catholic Church and the return to
the principles of legitimate rule strengthened the authority of the Pope
and encouraged the cooperation between the Holy See and the state
on the principle of equality. Outside the boundaries of the papal in¬
stitution the renewal of the Catholic Church was instigated by the
internal ecclesiastical powers, which were activated by Romanticism,
in its turn delivering a decisive blow to the Enlightenment ideas; the
increasing tendencies of Ultramontanism also had their share. The
Church sought to vindicate and defend Christianity, to free itself from
the grip of the state, to revive religious life, to show its merits to
culture and to reconcile culture with religion. It looked for more ef¬
fective ways to promulgate religion in the new political, social and
economic circumstances and to adapt Christianity to the society
undergoing the process of liberalization and democratization the world
over.
In various countries that process proceeded differently, and its
rate was uneven. In the Russian empire, where the situation of the
Catholic Church was specific and complicated, it started after the
uprising of
1830-1831
and emphasized Catholicism rather than Or¬
thodoxy, in particular in theology, culture, and Christian education;
emphasis was placed on professional and intellectual advancement of
the clergy, and on new measures and ways of pastoral work, reviving
and activating sacramental life and church liturgy.
This book expounds the idea that the renewal of the Catholic
Church in Samogitia in the mid-nineteenth century is attested by the
intensification of the pastoral activity, associated with the religious
educational work of the clergy; it aimed at strengthening Catholicism
458
among the peasantry, improving ways of pastoral work and in par¬
ticular at making full use of the people s languages
-
Lithuanian (and
Latvian after the attachment of the parishes of the Curonian Province
to the Diocese of Samogitia) in the spread of faith.
The Lithuanianization of the Catholic Church began with the
increased use of the Lithuanian language in meeting Catholic needs.
Since the mid-nineteenth century Lithuanian had come into common
use in the Church activity in the Diocese of Samogitia: the local lan¬
guage was used in supplemental services, in elementary religious
teaching, in moral education and instruction of social behaviour in
the spirit of Christian values among the peasantry. The publication of
religious and moral literature began on a large scale. The growing
bonds between Catholicism and Lithuanianness strengthened the
penetration of the Lithuanian language into the gentry culture. It was
important that the leading strata of society understood the impor¬
tance of the use of Lithuanian for the Church itself, that it tolerated
and used it in pastoral work. Lithuanian publications, intended for
intellectual believers and educated Catholics, appeared; they were
sermons,
hagiographie,
mystical-ascetic literature, narratives about the
history of the Diocese and the Church. Lithuanianized Catholicism
also caused the rise of contemporary clergy s writings representing
elite Lithuanian culture directly not linked to religion (linguistics,
poetry).
Moved by the needs of the Church the activity of the clergy,
related to the Lithuanian language and Lithuanian writings, has been
attributed so far by historians to the fosterers of Lithuanian ethnic
culture, who also used Lithuanian and whose activity was referred to
as a Lithuanian ethno-cultural movement. There is no denying that
the ideas of ethno-cultural activists influenced some clergymen, and
on the other hand it would be a mistake to disregard the fact that in
the middle of the nineteenth century the Lithuanian activity of the
clergy was inspired by one more strong motive. That the aims, extent,
459
and chances of the impact on the people in the campaign conducted
by Lithuanian ethno-cultural activists differed from those caused by
the needs of Catholicism is demonstrated by the comparison of these
parameters.
The beginnings of the activity of ethno-cultural activists go back
to the early nineteenth century, when the Lithuanian gentry began
paying attention to the Lithuanian language. After the Russian occu¬
pation seeking spiritual support in an alien milieu, the gentry turned
to its historical roots. The attention to Lithuanian matters was also
prompted by Romanticism, coming from the West, and by compara¬
tive linguistics, claiming that Lithuanian was the most archaic of all
the living Indo-European languages and therefore being of particular
importance for scholarship. There appeared representatives of the
gentry, who set out to glorify the past of old Lithuania, to elevate the
value of Lithuanian and to express their identity by Lithuanian writ¬
ings. Quite a number of the gentry of peasant stock became adherents
of the Lithuanian movement at a time of the cultural integration in
Europe, of the spread of
Johann
Gottfried
von
Herder s ideas of the
national spirit , of the rise of Polish rebirth and of the need for social
reforms. That conditioned a change in the contents of ethno-cultural
self-expression: in addition to the glorification of Lithuania s past and
its language, attempts to foster a specific Lithuanian culture and to
educate the peasantry became evident. At the time of the activity of
the most prominent Lithuanian ethno-cultural worker
Simonas
Daukantas (Dowkont) (between the end of the second decade and the
middle of the seventh decade of the nineteenth century) the fosterers
of Lithuanian ethnic culture already made attempts to cultivate a
distinctive Lithuanian culture taking into consideration the cultural
values of the peasantry, and creating prerequisites for its education.
The sphere of these cultural initiatives deserves a more careful
consideration. In the mid-nineteenth century the influence of writings
of the ethno-cultural workers concentrated in the milieu of the gen-
460
erational
and intellectual elite and stimulated primarily the national
identity of the gentry. At that time the dialogue between them and
the common people was not yet feasible, and the social and cultural
gap separating them was too wide. The endeavours to involve the
people into the civilizing enlightenment were also aimed actually at
influencing the dominating social layers so that they would allow
Lithuanian educational initiatives, i.e. the establishment of parish
schools, the publication of newspapers for the common people, etc.
On the other hand, books for teaching children, elementary books on
economics, didactics, calendars, etc., prepared by
Simonas
Daukantas,
Simonas
Stanevičius
(Staniewicz),
Kajetonas
Nezabitauskis
(Niezabitowski), Mikalojus Akelaitis (Akielewicz), Laurynas Ivinskis
(Iwiński),
et al.,
contributed significantly to the education of the com¬
mon people. However, these publications (excepting possibly only
books for elementary schools) practically were accessible only to the
educated. In Daukantas day the educators of Lithuanian ethnic cul¬
ture had no institutional mechanism to teach people to read those
books and to understand their content.
The chances of the clergymen to influence the way of life of the
peasantry were quite different
-
in their pastoral activity they could
communicate with the people even under the conditions of serfdom.
Strengthening the creed and morality, the clergymen communicated
with the peasantry directly in Lithuanian both in the church and in
school. They prepared Lithuanian writings for the common people,
founded schools to teach pupils reading and writing, propagated a
sober lifestyle, set up temperance societies, spoke against the tyranny
of landowners and used their influence in defending the peasantry.
The clergy s endeavours to strengthen religiousness contributed enor¬
mously to the development of culture, morality, and wellbeing of the
peasantry between the forties and sixties of the nineteenth century.
In the Diocese the religious educational activity of the clergy
using the Lithuanian language was still more effective as the majority
461
of the clergy, several hundred clergymen, irrespective of whether they
considered themselves Lithuanians or Poles, conduced it.
Lithuanianized Christianity was not considered a threat to the
clergyman s individuality, based on the Polish cultural and national
identity. It was treated only as an effective professional means in
dealing with the peasantry. Attention to the people s language, inter¬
preted in this way, was accepted and tolerated by the gentry society.
We believe that the aims, spheres of influence and the possibili¬
ties of the fosterers of Lithuanian ethnic culture differed from the
Lithuanian activities brought about by the ecclesiastical renewal. These
processes should be kept apart, and then the paradox between the
priests representing Polish culture and their Lithuanian creation would
be eliminated
-
this paradox prompted presumptions about covert
nationalism. Such delimitation also enables the discussions about dif¬
ferent aims of similar Lithuanian initiatives. At the same time a mis¬
understanding is avoided when after attributing all merits only to
Lithuanian ethno-cultural workers, elements of the Lithuanian na¬
tional movement are detected already in the middle of the nineteenth
century (this movement, however, is peculiar only to the end of the
nineteenth century).
A radical separation of ethno-cultural workers and fosterers of
Catholicism does not mean a negation of their common interests. These
two ideologically differing groups, united by the Lithuanian language,
often collaborated quite successfully implementing various Lithuanian
initiatives.
Applying historical, logical and mathematical statistics tech¬
niques, this book investigates the phenomenon of the people s lan¬
guage in the Catholic clergy in the middle of the nineteenth century.
The reasons for the renewal of the Catholic Church in the Russian
empire are analysed, the general legal, economic and religious situa¬
tion as well as the use of the Lithuanian language and the motives for
this usage in the Diocese of Samogitia in the mid-nineteenth century
are explored.
462
The signs of strengthening the use of the Lithuanian language
are assessed taken into account the changes in the training of semi¬
narians at the Seminary of the Diocese of Samogitia, its catchments
and clerical activity between
1845
and
1869.
This study covers the period between
1845
and
1869.
The year
1845
coincides with the Lithuanianization of Catholicism and the re¬
form of the Seminary started in the Diocese by the administrator of
the Diocese of Samogitia
(1844-1850)
Jonas Krizostomas Gintila
(Gintyłło,
1788-1857)
and the rector of the Seminary
(1845-1850)
and
Bishop
(1850-1875)
Motiejus
Valančius
(Wołonczewski,
1801-1875)
of
Samogitia. In the examination of the activity of the Seminary attention
is focused on the years between
1845
and
1865,
when that institution
functioned in Varniai and was part of the cultural centre of the city.
In
1864
enrolment in the Seminary was restricted, late in
1865
the
Seminary itself was transferred to Kaunas, its activity waned, after
1867
it actually ceased functioning and renewed its activity only in
the autumn of
1870.
In this book attention is also devoted to the people s move¬
ments associated with the renewed clergy of the Diocese of Samogitia.
New light is shed on the clergy s role in the temperance movement
(1858-1862)
and the defence of Catholicism in
1865,
their essence is
elucidated and the effect of the religious educational activity on the
peasantry for its ethnic consolidation is examined.
In the research, materials to be found in the archives of
Lithuania, Russia and Poland, in manuscript departments of libraries
as well as in published sources and special literature were exploited.
The research conducted by the author confirms the hypothesis
formulated in the book that the rise of the religious life and its con¬
nection with the Lithuanian language in the Diocese of Samogitia in
the mid-nineteenth century was not an accidental phenomenon. The
view on Lithuanianness in Catholicism as on a Church renewal
enabled the establishment of connections among various clerical
463
initiatives
marked by the use of Lithuanian, revealed the phenom¬
enon of Lithuanianness in the gentry culture of Lithuanian society
and concretized the role of the Catholic Church in the history of the
modern Lithuanian nation.
It can be maintained that the incentive for the renewal of the
Catholic Church in the Russian empire was the Church s worsening
legal, religious and economic situation, weakening of its influence,
the infiltration of Russian culture and ideology into the clergy, the
threat of the spread of Orthodoxy among the population as well as
the disintegration of the feudal relations, approaching social reforms
and the growing role of the peasantry. In the Diocese of Samogitia the
character of the renewal was also conditioned by the religious, ethnic,
social and cultural peculiarities of the population, the origins of the
clergy, the traditions of the use of the people s language in the Church,
the Lithuanian ethno-cultural activity, and of the heads of the Dio¬
cese, influenced by the ideas of Catholic Enlightenment. The origina¬
tor of the religious educational activity and of the increased use of the
people s language for religious purposes was the administrator of the
Diocese of Samogitia Gintila in the 1840s; his work was continued by
Bishop
Valančius.
In the analysis of the composition, specificity of training and
interests of the seminarians of the Diocese of Samogitia between
1845
and
1869
several manifestations of strengthening Lithuanianness of
the clergy became apparent. They were the democratization of the
social structure, the Lithuanianization of pastoral work and Lithuanian
writings.
Drawing on archival data the composition of the seminarians,
their regional and social origin, education, duration of the studies and
ordination, eternal circumstances and dropout rate year by year as
well as the character and intensity of the structural changes were
revealed. In the period between
1845
and
1869
the Seminary enrol¬
ment was
749
students and of that number there were
541
graduates
464
(71.5%).
Enrolment and graduation numbers were on the increase.
After the uprising of
1863
the Russian authorities forbade the enrol¬
ment between
1865
and
1869.
The majority of the seminarians were born into families of the
lesser gentry. They were followed by sons of peasants, and the rest
were from other lower social layers
-
free people, citizens, farmsteaders,
townsmen and merchants.
In respect to origin the seminarians differed year on year. In
the periods between
1845
and
1853
and
1863
and
1864
the number of
students from peasant families and those of other lower social layers
(the latter made up
16%
of this stratum) was bigger compared to that
of the students from the gentry families, while between
1854
and
1862
the number of students from gentry families predominated. The dy¬
namics in the numbers of the entrants can be accounted for by the
contemporary political, economic and educational circumstances.
The most peculiar feature of the Seminary s student body be¬
tween
1845
and
1869
was the general change of its social composition,
i. e
the growing numbers of entrants from the peasants and other
lower social strata at the expense of the gentry. That is attested by a
high percentage
(48.3%)
of entrants from lower social layers (espe¬
cially from peasants) between
1845
and
1869
in comparison to previ¬
ous years. The choice of the clergyman s profession among the peas¬
antry was conditioned by the then objective political, economic and
cultural conditions and the loss of its popularity among the gentry.
The striving for better life was harder among the peasantry in the
Diocese of Samogitia than elsewhere, and the heads of the Diocese
created better conditions for the youth of the lower social strata to
acquire the clergyman s profession.
The analysis of the students also showed that the material
welfare of a greater part of the sons of the gentry was poorer than
that of some of the peasant children. That was a reason for the drop¬
out of some of the poorer gentry ordinands, leading to the increase in
465
the proportion of the common people. Thus, between
1845
and
1869,
of all the entrants, whose origin could be established,
51.7
per cent
belonged to the gentry and
48.3
per cent to the lower social layers.
Among the graduates
48.9
per cent were of gentry origin and
51.1
per
cent of the lower social strata, in particular from the peasantry. In
1867
the alumni of the Seminary, made up
82
per cent of all active
priests in the Diocese, and the majority of them were of lower social
origin.
At the beginning of
1846
a course on homiletics in Lithuanian
was introduced into the curriculum of the Seminary of Samogitia. At
the Seminary, where tuition was conducted in Polish, the conditions
for the appearance of Lithuanian homiletics became favourable in the
course of the reform. According to the new regulations of the Catholic
theological seminaries, adopted by the Russian authorities in
1843,
homiletics had to be taught in the languages and dialects of the dio¬
ceses, and all other subjects either in Latin or in Russian. Although
the new directions did not oust Polish from seminaries, they pre¬
sented a chance for the introduction of Lithuanian, because the major¬
ity of the population in the Diocese of Samogitia were Lithuanian-
speaking. Additionally, the Seminary passed from the jurisdiction of
the order of missionary monks to the diocesan clergy, the teaching
personnel of which had to be graduates of an institution of higher
theological education
-
a Roman Catholic theological academy. That
situation created conditions for the arrival of younger teachers, better
versed in contemporary needs of the Church and competent in imple¬
menting the idea of Lithuanian homiletics.
The initiative to teach seminarians to carry out pastoral work
among the people in their own language was launched by the admin¬
istrator of the Diocese Gintila, and its realization was a concern of the
rector of the Seminary
Valančius.
A Lithuanian course on homiletics
was on the curriculum between
1846
and
1849.
There are indications
that the Lithuanian and Polish parts of the course were delivered
466
intermittently afterwards until
1866.
The
1866
ban of the Russian gov¬
ernment to use Polish in Catholic seminaries conditioned the eventual
introduction of a full Lithuanian course on homiletics.
In addition to theory, Lithuanian sermons had been practiced
since
1846
and Seminary graduates were specially trained in preaching.
To make homiletics Lithuanian, the accumulation of Lithuanian
books began at the Seminary library. It was the first collection for the
training of priests in Lithuania. Its basis was the legacy of the mis¬
sionary monks. Subsequently it was supplemented through the ef¬
forts of
Valančius
on the advice of Daukantas. In
1865
the collection
comprised
60
volumes of
26
titles. It included old rare books, but the
majority were nineteenth-century publications on religion.
The
1845-1865
legacy of the Seminary library suggests a gen¬
eral improvement of the seminarians professional training. The mis¬
sionaries, who ran the Seminary until
1845,
did not care much about
the library, and actually its collections were not accessible to the semi¬
narians. An analysis of the collections and ways of their acquisition
shows that between
1845
and
1865
the library grew sixfold
-
to
5,500
volumes. Books were acquired on the Seminary s initiative (nineteenth-
century publications on theology, history, literature, etc.), and pre¬
sented or sold by various official institutions (law codices, Russian
fiction, books on history, geography, various textbooks, etc.). Private
and institutional donations enriched the library, too. The library of
the former secondary school of Varniai was taken over on Gintila s
initiative, and he himself donated many religious, historical, and other
books of the fifteenth to nineteenth centuries from his own library
-
all donations (over
3,700
volumes) made up nearly
70
per cent of the
publications acquired between
1845
and
1865.
A novel attempt at Lithuanianizing the clergy was a project of
a minor Varniai seminary conceived at the Seminary in
1864.
It was
planned as a Lithuanian secondary school for the representatives of
all social layers intending to enter a theological seminary. A similar
467
project
had been presented to
Valančius
by the teacher of the state
parish school of Varniai
Mykolas Beinaravičius
(Beinarowicz) in
1852.
The activity of a similar minor seminary, established in Saratov (Dio¬
cese of Tiraspol) in
1856,
was well known in Varniai. The preparation
of the project was instigated by the Pope s recommendation to
Valančius late
in
1862.
Lithuanian was foreseen as the language of
tuition according to the
1864
decree of the Russian authorities, pro¬
hibiting the use of Polish in country education. In fact, that was an
alternative of organizing the training of future seminarians in
Lithuanian instead of Polish. The introduction of Lithuanian also sat¬
isfied the needs of Catholicism, since after the abolition of serfdom
and the failed uprising of
1863
the social role of the peasantry grew
in importance.
Several fields of the seminarians Lithuanian activities between
1845
and
1869
could be indicated: gathering of publications on
Lithuania and Lithuanian books, gathering of Lithuanian folklore and
linguistic peculiarities, preparation of Lithuanian religious literature,
and activities, directly not related to faith (linguistics, poetry, etc.).
The seminarians ethno-social origin, the need for strengthening Ca¬
tholicism among the peasantry and the cultural milieu of Varniai stimu¬
lated the future priests Lithuanian activity.
The seminarians library was built up by the seminarians them¬
selves on their initiative and by their finances. It had
350
volumes of
152
titles of Polish, Latin, French and Lithuanian books and periodi¬
cals. The growing interest in Lithuanian issues is attested by many
books on Lithuania and a score of Lithuanian books; all of them were
related to Lithuania, Lithuania-Poland, the history of the Diocese of
Samogitia, as well as theology, religion, and books on economy for
common people.
Not many seminarians collected Lithuanian folklore and lan¬
guage peculiarities. Priest Ambraziejus
Pranciškus Kašarauskas
(Kossarzewski), who lived and worked in Varniai, asked the seminar-
468
ians, born into peasant families and especially those from
Aukštaitija,
to collect material for his linguistic research.
The seminarians translated and created religious literature,
Lithuanian poetry and discussed the standardization problems of the
Lithuanian language. The main motives of this activity were the
Lithuanianization of Catholicism in the areas of different dialects and
harmonizing a sophisticated Christian viewpoint with the life of the
Lithuanian peasantry, and that was in accord with the national sen¬
timents of the seminarians of peasant origin. For the seminarians who
had not lost the sense of national identity the Lithuanianization of
pastoral work offered a chance to express Christian teaching in their
native tongue. A research of the literary legacy of the Lithuanian poet
Antanas Baranauskas (Baranowski,
1835-1902),
who studied at the
Seminary of Samogitia between
1856
and
1858,
shows that his
Lithuanian poetry and linguistic interests were conditioned by the
needs of Catholicism. On the other hand, the work of some younger
seminarians, the poets Antanas
Vienažindys
(Wienożyński,
1841-1892)
and
Petras
Rimkus (Rymkiewicz,
1842-1907),
witnessed the need for
socio-cultural self-expression growing in the peasantry and that was
shared by the intelligentsia of rural descent.
The clergy, educated in the Seminary of Samogitia between the
1840s and 1860s, also referred to as the clerical generation of
Valančius,
played a leading role in the religious life of society until the genera¬
tion change in the last quarter of the century. Compared to the priests
of the former age group, the generation of
Valančius
was well edu¬
cated, cultured and more active in defending the affairs of the Catho¬
lic Church. In its pastoral activity it was inclined to speak to the
ethnic majority of the population. The exceptional merit of this gen¬
eration was the prevention of Orthodoxy and Russian culture among
the peasantry.
After the uprising of
1863
and the actual collapse of the bul¬
warks of Lithuanianism in Catholicism (the Russian authorities re-
469
stricted the pastoral activity of the Catholic Church, banned Lithuanian
press in the Latin alphabet, closed parish schools and religious broth¬
erhoods at churches) the clergy continued strengthening Catholicism
in other forms resorting to the people s native tongue. Modern
pastorship, a more democratic attitude towards the peasantry (as a
result of the lower origin of the clergymen themselves) enabled to
weaken the process of Polonization through the Church and to
strengthen the positions of the Lithuanian language especially in the
middle and east of the Diocese. Due to its religious educational activ¬
ity the
Valančius
clergy had to meet the spiritual requirements of the
Lithuanian people and to strengthen its national cultural potential. In
this respect it indirectly influenced the formation of a modern
Lithuanian nation.
Lithuanization was not crucial for the national awareness of the
clergy, educated at the Seminary; it remained committed to its gentry
culture, fostering Polish historical and cultural tradition. On the other
hand, the clerical generation of
Valančius
made a substantial contri¬
bution to Lithuanian writing in Lithuanian. Dictionaries, grammars
and various Lithuanian booklets had their share in the standardiza¬
tion and development of the Lithuanian language and in attaching
greater significance to it. The studies of the history of the Diocese and
the Church, and the Lithuanian translations of the Bible were also a
sort of contribution to historical and theological scholarship. Valuable
literary works were written by the clergy at that time. Their creation
in Lithuanian was conditioned mostly by religious needs, and it was
only at the end of the nineteenth century that the Lithuanian national
movement influenced the appearance of some clergymen s works.
The people s movements
-
the temperance movement of
1858-
1862
and the defence of Catholicism in
1865 -
should be considered
an evident aftermath of the religious educational activity of the clergy
in the Diocese of Samogitia.
An analysis of the initiative of the temperance movement, its
chronology, characteristic features, connections with the clergy, Rus-
470
sian authorities and contemporary society leads to the conclusion that
in contrast to the situation in Upper Silesia (Prussia),
Galicia
(Aus¬
tria), the Polish Kingdom the initiators of temperance in Samogitia
were Lithuanian peasants rather than the clergy; the same is true of
central Russia. A new interpretation of the sources having to do with
the temperance movement offers an alternative to the traditional his-
toriographical version of the essence of this movement, according to
which the temperance movement of the Lithuanian peasantry was
initiated by the clergy. Bishop
Valančius
must have felt concerned
about the people s morality, had planned the temperance movement
in advance, had waited for a favourable opportunity to launch the
campaign, consciously spreading rumours about the influence of the
Polish Kingdom and the people s initiative in order to conceal the
organizational role of the clergy and to prevent the authorities from
suppressing the movement.
The analysis of the events substantiates the idea that the tem¬
perance movement was an ethical campaign and not a religious
movement of the people. This movement was promoted by the rise of
religiousness and the national cultural potential, induced by the reli¬
gious educational activity of the clergy among the peasantry in the
native tongue, and by the proclamation of the abolition of serfdom.
The growing ethnic and religious self-awareness of the Samogitian
peasantry created a need for socio-economic changes. Therefore the
news about the future land reform managed to lift the people s spir¬
its, leading to the striving for temperance
-
a feature of a good farmer.
The people s resolve to seek temperance, which would render quiet
and order, should be looked upon as a psychological phenomenon
-
an internal concentration and moral purification in front of the long-
awaited far-reaching changes. This essence of the temperance move¬
ment in the Diocese of Samogitia accounts for its impulsiveness, the
people s active participation, perseverance and other features untypical
of such movements.
471
The spread, duration and
massiveness
of the people s move¬
ment were determined by the pastoral duty of the clergy and the
Church s objective to extend its influence over the peasantry during
the land reform in an exacerbating political situation. Being closer to
the people the clergy was the first to notice this movement, to inte¬
grate it into the ecclesiastical space and to support and strengthen the
temperance resolve of the peasant. A spontaneous movement in the
Catholic clergy and temperance brotherhoods attached to churches
acquired a reliable leader and an organized form.
The connection between the peasant temperance and the abo¬
lition of serfdom seemed evident for the Russian authorities. Tolerat¬
ing the movement they endorsed and exploited the popular force,
which was unconcerned with Polish political aims. On the other hand,
temperance brotherhoods, not legitimized by imperial rule, became
objects of attack as strongholds of the influence of Catholic priests.
The gentry and Jews living in the area of the Diocese saw the strength¬
ening links between the Church and the people, the stance of the
government and the conscious, disciplined and organized popular
demonstration as an imminent danger to their interests.
The research also established the essence of the movement for
the defence of Catholicism in
1865
in the Diocese of Samogitia and the
clergy s role. This movement started suddenly following the peas¬
ants desire to receive the sacrament of Confirmation and to obtain
sacramentals.
In contrast to the temperance movement, the defence of
Catholicism was a religious act inspired by external forces (Catholic
clergy supported by landowners and lesser gentry). This action was
an endeavour to strengthen the position of Catholicism and to soften
government repression with the help of the peasantry after the upris¬
ing of
1863.
There are some indirect indications that the idea of the
movement the first result of which had to be the confirmation of
children was conceived by Bishop
Valančius
after his conflict with the
Russian authorities in the spring of
1865
over the Orthodoxing of
children in the Kaunas orphanage. The pattern of the action was cop-
472
ied
from the practice of
Valančius
predecessor the administrator of
the Diocese of Samogitia
(1838-1844)
Simonas
Mykolas Giedraitis
(Giedroyć).
In respect to the peasantry the movement of the defence of
Catholicism was not a political action, it was merely a phenomenon
of mounting dismay. The impact of external forces on the movement
was mainly psychological, tactical, without any direct leadership. An
open faith declaration of Lithuanian peasants and a free self-determi¬
nation to defend it internally, as in the temperance movement, was a
consequence of the religious educational activity of the clergy, en¬
couraging linking Catholicism to ethnos.
Connecting religion with the ethnicity of the peasantry through
a linguistically specific religious activity of the clergy in the Diocese
of Samogitia was an enormous achievement of the Church: in the
people, Catholicism was established as a norm of the existence of the
ethnos. That enormously strengthened the position of the Catholic
Church and actually accomplished the most important task of the
clergy
-
the rapprochement of the Orthodox Church with the ethni¬
cally and religiously homogeneous population of the Diocese of
Samogitia became impossible.
The religious educational activity of the Catholic clergy in the
Diocese of Samogitia between the 1840s and 1860s laid the foundation
for the Lithuanianization of the Catholic Church in Lithuania. Social
and political changes, which the new Catholic clergy, replacing
Valančius
generation, experienced into the late nineteenth and early
twentieth centuries, brought them into contact with the ideological
and political attitudes of modern Lithuanian nationalism, encouraged
the synthesis of Catholicism and modern nationalism, and the unifi¬
cation with the national Lithuanian movement. These processes acti¬
vated the formation of Christian democracy and of the linkage be¬
tween Catholicism and nationalism.
Translated from the Lithuanian by Alfonsas
Laučka
473
|
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| spelling | Šenavičienė, Ieva Verfasser aut Dvasininkija ir lietuvybė Katalikų Bažnyčios atsinaujinimas Žemaičių vyskupijoje XIX a. 5 - 7-ajame dešimtmetyje Ieva Šenavičienė Vilnius LII Leidykla 2005 473 S. Ill., graph. Darst. txt rdacontent n rdamedia nc rdacarrier Zsfassung in engl. Sprache u.d.T: The clergy and the Lithuanian language. - Literaturverz. S. 399 - [419] Katholische Kirche Catholic Church Lithuania Samogitia History 19th century Katholische Kirche (DE-588)2009545-4 gnd rswk-swf Geschichte 1800-1900 Geschichte 1830-1870 gnd rswk-swf Geschichte Lithuanian language Revival Lithuanian language Lithuania Samogitia History 19th century Schemaitisch (DE-588)4134892-8 gnd rswk-swf Schamaiten (DE-588)4118314-9 gnd rswk-swf Schamaiten (DE-588)4118314-9 g Schemaitisch (DE-588)4134892-8 s Katholische Kirche (DE-588)2009545-4 b Geschichte 1830-1870 z DE-604 Digitalisierung BSB Muenchen application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=020318843&sequence=000002&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB Muenchen application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=020318843&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Abstract |
| spellingShingle | Šenavičienė, Ieva Dvasininkija ir lietuvybė Katalikų Bažnyčios atsinaujinimas Žemaičių vyskupijoje XIX a. 5 - 7-ajame dešimtmetyje Katholische Kirche Catholic Church Lithuania Samogitia History 19th century Katholische Kirche (DE-588)2009545-4 gnd Geschichte Lithuanian language Revival Lithuanian language Lithuania Samogitia History 19th century Schemaitisch (DE-588)4134892-8 gnd |
| subject_GND | (DE-588)2009545-4 (DE-588)4134892-8 (DE-588)4118314-9 |
| title | Dvasininkija ir lietuvybė Katalikų Bažnyčios atsinaujinimas Žemaičių vyskupijoje XIX a. 5 - 7-ajame dešimtmetyje |
| title_auth | Dvasininkija ir lietuvybė Katalikų Bažnyčios atsinaujinimas Žemaičių vyskupijoje XIX a. 5 - 7-ajame dešimtmetyje |
| title_exact_search | Dvasininkija ir lietuvybė Katalikų Bažnyčios atsinaujinimas Žemaičių vyskupijoje XIX a. 5 - 7-ajame dešimtmetyje |
| title_full | Dvasininkija ir lietuvybė Katalikų Bažnyčios atsinaujinimas Žemaičių vyskupijoje XIX a. 5 - 7-ajame dešimtmetyje Ieva Šenavičienė |
| title_fullStr | Dvasininkija ir lietuvybė Katalikų Bažnyčios atsinaujinimas Žemaičių vyskupijoje XIX a. 5 - 7-ajame dešimtmetyje Ieva Šenavičienė |
| title_full_unstemmed | Dvasininkija ir lietuvybė Katalikų Bažnyčios atsinaujinimas Žemaičių vyskupijoje XIX a. 5 - 7-ajame dešimtmetyje Ieva Šenavičienė |
| title_short | Dvasininkija ir lietuvybė |
| title_sort | dvasininkija ir lietuvybe kataliku baznycios atsinaujinimas zemaiciu vyskupijoje xix a 5 7 ajame desimtmetyje |
| title_sub | Katalikų Bažnyčios atsinaujinimas Žemaičių vyskupijoje XIX a. 5 - 7-ajame dešimtmetyje |
| topic | Katholische Kirche Catholic Church Lithuania Samogitia History 19th century Katholische Kirche (DE-588)2009545-4 gnd Geschichte Lithuanian language Revival Lithuanian language Lithuania Samogitia History 19th century Schemaitisch (DE-588)4134892-8 gnd |
| topic_facet | Katholische Kirche Catholic Church Lithuania Samogitia History 19th century Geschichte Lithuanian language Revival Lithuanian language Lithuania Samogitia History 19th century Schemaitisch Schamaiten |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=020318843&sequence=000002&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=020318843&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
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