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Sajūdis and the Lithuanian Catholic Church Miranda Zapor Cruz, Ph.D

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Sajūdis and the Lithuanian Catholic Church Miranda Zapor Cruz, Ph.D ABSTRACT It’s Our Country and It’s Our Cathedral: Sajūdis and the Lithuanian Catholic Church Miranda Zapor Cruz, Ph.D. Mentor: B. Michael Long, Ph.D. Lietuvos Persitvarkymo Sąjūdis, ‘Lithuanian Movement for Perestroika’, was the popular nationalist movement that led Lithuania toward independence from the Soviet Union on 11 March 1990. In order to gain the Lithuanian people’s support, Sajūdis capitalized on the historically close bond between Catholicism and national identity. This dissertation will examine the relationship between Sajūdis and the Lithuanian Catholic Church (LCC), which will contribute to a more comprehensive understanding of Lithuanian history and the importance of religious nationalism for Lithuania’s popular independence movement. This dissertation argues that the relationship between Sajūdis and the Lithuanian Catholic Church was essential, intentional, and mutually beneficial. Sajūdis’ relationship with the LCC was essential for the movement’s success. Although there were several cultural and historical aspects of Lithuanian national identity that might have served as foundations for the independence movement, the Catholic Church was deeply connected to Lithuanian nationalism and had greater mass appeal and trust than any other source of national identity. Moreover, as a sacred institution, the LCC had the ability to legitimate Sajūdis and motivate Lithuanians to support the independence movement. Both Sajūdis and the LCC intentionally forged their relationship by courting the other’s support and involvement. Sajūdis courted the LCC’s support by recruiting priests and giving them prominent roles at rallies and other events, and by incorporating into its political agenda the LCC’s concerns, including religious freedom and property. The LCC demonstrated its support for Sajūdis through participation in the movement’s events and promotion of its political ideals. Sajūdis and the LCC built their relationship because it was mutually beneficial; both Sajūdis and the LCC stood to gain socially and materially in ways that would not have been available to them without the relationship. Sajūdis benefited from the relationship when it gained a share of the LCC’s high level of public trust and when Sajūdis-supported candidates won elections. The LCC benefitted when its properties were returned, religious freedom was restored, and the Church was able to reestablish its role in society through media, education, and charitable work. It’s Our Country and It’s Our Cathedral: Sajūdis and the Lithuanian Catholic Church by Miranda Zapor Cruz, B.A., M.Div. A Dissertation Approved by the J.M. Dawson Institute of Church-State Studies Robyn L. Driskell, Ph.D., Interim Director Submitted to the Graduate Faculty of Baylor University in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Approved by the Dissertation Committee B. Michael Long, Ph.D., Chairperson Daniel P. Payne, Ph.D. Julie K. deGraffenried, Ph.D. Sergiy Kudelia, Ph.D. Robyn L. Driskell, Ph.D. Accepted by the Graduate School May 2014 J. Larry Lyon, Ph.D., Dean Page bearing signatures is kept on file in the Graduate School. Copyright © 2014 by Miranda Zapor Cruz All rights reserved TABLE OF CONTENTS Chapter One: Introduction and Research Context ...........................................................................1 Introduction to Sajūdis Research Context Methodology and Boundaries Outline of Chapters Chapter Two: Lithuanian Catholicism and Nationalism in Historical Perspective .......................40 Theoretical Foundations of Nationalism and Religio-Nationalism Catholicization and State Formation: The Twelfth Century to 1385 Catholicism and National Identity in the Polish-Lithuanian Empire: 1385 to 1772 Catholicism and Nationalism under the Russian Empire: 1772 to 1918 The Catholic Church and the State during the Inter-War Independence: 1918 to 1939 Catholicism and Nationalism in the Lithuanian Soviet Socialist Republic Conclusion Chapter Three: Sajūdis’ Essential Relationship with the Lithuanian Catholic Church .................94 Sajūdis’ Context: Social Transformation under Gorbachev Socio-Cultural Sources of Lithuanian National Identity Historical and Political Aspects of Lithuanian National Identity The Catholic Church and Popular Nationalism Conclusion Chapter Four: The Intentional and Mutually-Beneficial Relationship between Sajūdis and the Lithuanian Catholic Church ...................................................................149 Introduction Sajūdis Intentionally Builds a Relationship with the Church The Church Intentionally Builds a Relationship with Sajūdis How Sajūdis and the Catholic Church Benefitted from Their Relationship Conclusion Chapter Five: Conclusion ............................................................................................................194 Lithuania’s Religious Nationalism The Essential Relationship The Intentional Relationship The Mutually-Beneficial Relationship Epilogue Acknowledgments ...……………………………………………………………………………..vi v ACKNOWLEDGMENTS I am indebted to my professors, friends, and family for their encouragement and guidance during the many years of education that have brought me to this point. Dr. Jerry Sittser and Dr. Jim Edwards, professors at Whitworth University, not only taught me well and continued to offer support throughout my years at Princeton Seminary and Baylor, but more importantly they showed me what kind of professor and minister God has called me to be. Jerry nurtured my love for teaching and Church history, and Jim introduced me to the topic of Christianity in the communist world, and so I have them to thank for the trajectory of my research and career. I am also grateful for the Summer Language Institute at LCC International University in Klaipeda and the faculty with whom I served for two summers. Without that experience, I would not have become enamored with Lithuania. Many people have offered support and advising during my four years at Baylor. Dr. Michael Long directed my dissertation, and Dr. Chris Rios met with me and my colleagues regularly as we wrote. Dr. Mitchell has been selfless with his time and encouragement. Father Daniel Payne, Dr. Julie deGraffenried, Dr. Sergiy Kudelia, and Dr. Robyn Driskell agreed to serve on my committee, and have offered suggestions whenever I asked. Baylor University Graduate School and the generosity of the Dawson Institute’s benefactors provided scholarships and graduate assistantships. I am also grateful for the staff at the Dawson Institute of Church- State Studies—Janice, Pat, June, Suzanne, and Larisa—and for my fellow laborers in the department, especially the small remnant during the last two years. vi I am grateful to Canon Michael Bourdeaux and the Keston Center for their meticulous collection of documents, and am thankful to have access to the rich resources of the Keston Archive at Baylor University. I could not have written my dissertation without the help of my translator, Robertas Lisickis, and additional translations from Ruta Neverdauskaite and Monika Benikaite. The excellent staff in the inter-library loan office have also been invaluable. I extend love and gratitude to my several families. Bridget, Nic, and Bella took me in as family, sent me out with love, and welcome me with open arms every time I make it back to New Jersey. The Wong family has been a blessing, and I am thankful to have spent the past three years watching Sam grow up. The people who became my family in college and seminary, especially Claire and Rachel, have been right beside me through every peak and valley. My Emergence and FUMC families have returned my focus to Jesus again and again. The Cruz family has welcomed me as a daughter and sister, and I am humbled by their love and generosity. Finally, I would not be here without my parents and my husband. My parents not only read drafts of the dissertation, but raised me to be a thinker and a writer and to love learning. My husband, the gift I never imagined I would find in Waco of all places, has been with me through every frustration and victory of the past two years. I might not have had the stamina or perspective to finish this season of education without his love and confidence. vii CHAPTER ONE Introduction and Research Context Vilnius Cathedral imposes upon the ancient city’s landscape, a centrifugal force from which radiate the cobbled footpath of Old Town’s Pilies Street, the shopping and theater district along Gediminas Avenue, the national museums and arsenal, and the legendary site on which the city was founded marked by Gediminas Tower. Vilnius Cathedral, a white marble Greco-Roman structure, fronted by massive columns and topped with over-scaled statues of saints, stands like a sentinel, lest any resident or visitor forget the Catholic identity of Lithuania and its people. Gediminas Square, named for a legendary fourteenth century king, sprawls along the length of the cathedral, a statue of King Mindaugas at its center. In this square on 23 August 1988, thousands of people spontaneously gathered, after attending a political rally in nearby Vingis Park earlier in the day. The people were demanding that Vilnius Cathedral, which had been converted to a museum of atheism, be returned to the Catholic Church and restored to its sacred purpose. They cried out, “It’s our country and it’s our cathedral! Let us kiss its walls!”1 How did the country and the cathedral become united in the Lithuanians’ minds? Why was Catholicism such a prominent component of Lithuanian national
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