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Conflicts over the Language of Additional Service in the Samogitian (Telšiai) Diocese: The Cases of Zarasai and Čekiškės Parishes
Katilius, Algimantas (Wydawnictwo Diecezjalne Adalbertinum, 2024)
Conflict situations unfolded mostly in the so-called mixed parishes inhabited by parishioners of Lithuanian and Polish. The article discusses different situations in two parishes of the Samogitian (Telšiai) Diocese. In one of them, Zarasai parish, it was the Lithuanian parishioners who demanded their rights, while in the other, Čekiškė parish, it was the Polish believers. In Zarasai parish, the Polish believers conflicted mainly about the time scheduled for the sermons in Lithuanian or Polish. At the bishop’s instruction, the time for the Lithuanian sermon was set before the Holy Mass, because the Lithuanian-speaking parishioners lived mainly in the villages outside the town and usually it took them long to travel to the church. Meanwhile, the Polish sermon was preached after the mass, because the Polish-speaking parishioners were townspeople, and the church was closer to them. The main tool in the struggle of the Polish parishioners was the singing of hymns when the Lithuanian sermon was preached, thus attempting to disrupt it. The Poles were dissatisfied with the parish priest Rev. Juozapas Liasauskis for following the bishop’s instruction to the letter and wanted him to be removed from Zarasai parish. Yet the conflict in Zarasai parish did not escalate to acrimony or bloodshed in the church. Until 1909, the language of the additional services and sermons in the parish of Čekiškė was Lithuanian. However, the Polish-speaking parishioners, mostly the nobles, thought that a sermon in Polish should be preached in their parish church. The most important criterion for introducing Polish sermons was statistical, that is, the number of parishioners who wanted sermons in Polish. A survey of parishioners was carried out, during which they were asked in which language the sermons should be delivered. In this survey, 986 people signed up as Polish and over 3000 as Lithuanian. In view of this, Bishop Gasparas Cirtautas introduced sermons and hymns in Polish on every fourth Sunday and on feasts in the parish of Čekiškė.
Conflicts over the Language of Additional Services in the Diocese of Sejny or Augustów in the Second Half of the Nineteenth and Early Twentieth Centuries
Katilius, Algimantas (Wydawnictwo Diecezjalne Adalbertinum, 2022)
In 1898, a questionnaire was sent the parish clergy on behalf of Antanas Baranauskas, Bishop of Sejny, in which, among other things, they were asked about the local languages used in church practice. An analysis of the clergy’s answers shows that at the end of the nineteenth century, there were not many potential parishes in the diocese of Sejny or Augustów where conflicts over the use of languages in the additional services could arise. The Lithuanian language was well established in most Lithuanian parishes or in those with few Polish believers. The most important source for studying the causes and development of linguistic conflicts in parishes is the parishioners’ petitions written to their spiritual superiors and to the civil authorities. These petitions include demands of each side, explain the situation, and ask for a change in the situation with regard to one language or the other. In the appeals written by the Lithuanian believers, the justification of the introduction of the Lithuanian language in additional services was that the majority of the believers in the parish were of Lithuanian nationality and that most of the parishioners did not understand Polish. The reason given by the Polish believers in their petitions was the tradition, i.e., that the Polish language had been around for a long time or that their ancestors built a particular church. The reactions of the hierarchs of the diocese of Sejny or Augustów to linguistic conflicts in the parishes depended on the number of believers of one nationality or the other in a parish. This was to maintain the principle of fairness, so that neither side would be disadvantaged. In the parishes discussed, the majority of the believers were Lithuanian parishioners, and this was taken into account in determining the proportions of sermons, hymn-singing, and other liturgical rites. The use of Polish in additional services was thus given its proper place.
Hierarchs of the Diocese of Sejny or Augustów: Aspects of the Collective Biography of Bishops and Administrators
Katilius, Algimantas (Wydawnictwo Diecezjalne Adalbertinum, 2022)
The article focuses on the nineteen ordinaries, suffragan bishops, and administrators of the diocese of Sejny or Augustów who governed the diocese throughout its existence. In terms of social origin, nine or ten of them came from the nobility and five from peasants; one was probably an urban resident, one of the craftspeople, and two of uncertain social origin. Geographically, ten hierarchs came from other dioceses. Nine hierarchs were born in the diocese of Sejny or Augustów. In terms of ethnic origin, we see one Armenian, one Jew, and five or six clergymen of Lithuanian origin (there are doubts regarding Bonaventūra Butkevičius). Other clergymen were Poles. Theological education of most of the hierarchs of the diocese of Sejny or Augustów was limited to graduation from a seminary. This applies to ten of them. Others studied at higher education institutions for a longer or shorter time and five of them had doctoral degrees (including two with honorary doctorates). Of the nineteen hierarchs, four bishops and all seven administrators were members of the Sejny cathedral chapter. Five bishops had ecclesiastical careers in other dioceses before becoming ordinaries of the diocese of Sejny or Augustów, three of whom were suffragan bishops of other dioceses, and one was the administrator of the Archdiocese of Warsaw. One hierarch was appointed bishop while the diocese of Wigry still existed. Two of the bishops had not risen through the hierarchy, that is, they were not members of a cathedral chapter before becoming bishops of Sejny. Most of the hierarchs of the diocese of Sejny or Augustów were of the mature age of over 50 years.
Justinas Staugaitis – Bishop and Politician
Katilius, Algimantas (Wydawnictwo Diecezjalne Adalbertinum, 2023)
Celem artykułu jest przybliżenie trzech ważnych etapów życia i pracy biskupa Justinasa Staugaitisa: 1) edukacji, 2) działalności duszpasterskiej, społecznej, kulturalnej i politycznej, 3) sprawowania urzędu biskupa diecezji Telšiai. Bp Staugaitis był uczniem Gimnazjum w Mariampolu i Seminarium Teologicznego w Sejnach, w którym brał udział w tajnej działalności seminarzystów litewskich i kształtował w sobie silne postawy narodowe. Najważniejszym wkładem, jaki wniósł w litewską kulturę i edukację było założenie Towarzystwa Dobroczynno-Oświatowego „Žiburys”, które działało w ówczesnym województwie suwalskim i przyczyniało się do podniesienia poziomu kultury społeczeństwa. Redagował także czasopismo „Vadovas” adresowane do księży. Podczas I wojny światowej bp Staugaitis zaangażował się w życie polityczne Litwy i został wybrany na członka Rady Litewskiej. Wtedy też podpisał Akt Niepodległości Litwy. Został wybrany do Litewskiego Zgromadzenia Ustawodawczego (Sejmu) pierwszej i drugiej kadencji, w którym pełnił funkcję przewodniczącego. Po utworzeniu Prowincji Kościelnej Litwy J. Staugaitis został mianowany biskupem ordynariuszem diecezji Telšiai.
Katholische-theologische Wissenschaft in Sowjetlitauen: die Verfolgung des Priesterseminars, legale Theologische Fakultät und die Ausbildung der Priester im Untergrund
Žemaitis, Kestutis; Katilius, Algimantas (Wydawnictwo Diecezjalne Adalbertinum, 2006)
Podczas okupacji radzieckiej na Litwie zostało jedno seminarium w Kownie, przy którym działał fakultet teologii, który zachował wszystkie stopnie studiów: bakalaureat, licencjat, doktorat. Pozwoliło to również zachować ciągłość nauk teologicznych. Część młodzieńców podjęła studia w podziemnym seminarium, którego działanie nie tylko zwiększało liczbę księży na Litwie, lecz także przymusiło ateistyczną władzę, aby dać trochę więcej wolności dla oficjalnego seminarium. Podziemnym seminarium opiekowały się zakony – Marianie i Jezuici. Tak więc na Litwie udało się zachować katolickie tradycje, katolickie oficjalne i podziemne instytucje studiów wyższych.
Lithuanian Activities of the Students of Seinai Theological Seminary
Katilius, Algimantas (Wydawnictwo Diecezjalne Adalbertinum, 2021)
From 1826 to 1903, about 80% of the students of Seinai Theological Seminary were ethnic Lithuanians, and Lithuanian was their or their parents’ native language. The question about Lithuanian activities of the Lithuanian students at the seminary is therefore well founded. During first decades of its existence, national consciousness of the Lithuanians was not relevant. For performing pastoral work in Lithuanian parishes, the Lithuanian brought from parental home was sufficient. Using the Lithuanian language at Seinai Theological Seminary was stimulated by the reforms of Bishop K. I. Łubieński and encouragement of Professor Stanisław Jamiołkowski. First of all, the use of Lithuanian manifested itself through the singing of Lithuanian folk songs. Singing Lithuanian songs stressed the ethnic difference between the Lithuanian and Polish students of the seminary. Officially, the Lithuanian language was not taught at the seminary until 1904. For this reason, Lithuanian students started learning Lithuanian secretly: they realised they would need it in their pastoral work. Seminary students spoke Lithuanian among themselves, thus demonstrating their national awareness, but they also learned Polish at the seminary. The students’ Lithuanian activities should be viewed in the context of Lithuanian nationalism. National revival was raising specific requirements to the Church and it was important that the seminary trained future clergymen to meet the demands of the public. The students engaged in Lithuanian activities through participation in a secret association of future Lithuanian priests. One of the forms of its activities was distribution of the banned Lithuanian press. The students not only distributed banned literature but also contributed to its printing and publishing: they produced hand-written newspapers in the seminary and wrote articles, first for illegal publications and later, after the ban on the Lithuanian press was lifted, for legally published periodicals.
Rev. Prof. Jonas Totoraitis MIC: Ideas and Conceptions
Katilius, Algimantas (Wydawnictwo Diecezjalne Adalbertinum, 2020)
The topic of this article is devoted to the discussion of the ideas of cultural and social activities propounded by Professor of History, Rev. Jonas Totoraitis (1872-1941). It also deals with a question of what conditions were present for their implementation in the early twentieth century. The first idea to establish the Society to Investigate the History of Lithuania was largely predicated on his professional background as historian. Another idea was indebted to his perception of the duty of the priest. It manifested itself in the aspiration to set up a special organization (association) of Roman Catholic clergy to tackle world-view issues of society at large. Another field of Rev. Totoraitisʼ activities was organizing youth in the countryside. His most significant contribution was theoretical: a study entitled “Catholic Youth Associations”, published in the journal “Vadovas” (Leader), and some time later republished in a separate booklet “The Guardianship of Youth and Its Associations”.
Wychowankowie seminarium duchownego w Sejnach – twórcy niepodległej Litwy
Katilius, Algimantas (Wydawnictwo Diecezjalne Adalbertinum, 2019)
Seminary in Sejny was founded few years after the establishment of the Diocese of Sejny. This article presents the role of its students at the process of regaining independence by Lithuania. During the study at the seminary prospective priests were forming their national identity, so that they could be involved into the process of formation awareness of their parishioners. Students at the seminary were committed to the distribution of printed materials in Lithuanian language that were forbidden. They also took part in activity of Lithuanian associations. Some clergymen were committed to the process of creation of political and economic basics of Lithuania’s independence. One of the representatives of the Diocese of Sejny (Augustów) was a member of Lithuanian authorities and had signed Act of Independence. Four priests were chosen to the Lithuanian parliament.