Paklusnūs žmonės. Romos katalikų dvasininkų sociokultūrinė laikysena XIX a. II pusės Lietuvoje

LTNagrinėdama paklusnumą kaip Romos katalikų dvasininkų sociokultūrinę laikyseną XIX a. antrosios pusės Lietuvoje, pirmiausia suvokiu, kad mano tyrimo objektas pačia plačiąja prasme – žmonės, Romos katalikų dvasininkai. Tai šimtai Vilniaus ir Žemaičių (Telšių) vyskupijų kalendoriuose surašytų vardų ir pavardžių. Žinomi ir nežinomi, garsūs ir tylūs. Jų paklusnumo patirtys Romos katalikų dvasininkų rengimo institucijose, o vėliau – tarnystėje, jų ištarmės, tekstai apie paklusnumą, apie jų pačių paklusnumą ir kitų paklusnumą jiems sudaro šio tyrimo istorinės analizės erdvę. Šioje studijoje man buvo svarbu parodyti, kaip potridentinės Bažnyčios samprata veikė XIX a. antrosios pusės Lietuvoje, kaip ji atsiskleidė dvasininkų tarnystėje, kaip joje atpažįstamas paklusnumas – evangelinis patarimas ir socialinė norma. [Anotacija knygoje]

ENAfter the 1863-1864 uprising until the beginning of the 20th century, over a thousand members of the clergy were serving in the Samogitian (Telšiai)403 and Vilnius404 dioceses and belonged to various groups within this estate - vicars, priests / administrators, deacons and bishops. Anywhere from several dozen to several hundred students were studying at Roman Catholic seminaries in Kaunas and Vilnius and at the Imperial Roman Catholic Theological Academy in Saint Petersburg.405 Thus, by regarding the clergy as dangerous “advocates of Polishness” in relation to the Empire, government policy had the aim of forming their stance into one representing themas obedient subjects of the government. In this study, the author analyses how obedience was perceived, how it was formed and how it was expressed among the Roman Catholic clergy. There is also an analysis of the concept of priesthood and its practice when assessing the functionality of the norm of obedience. Importantly, the author seeks to show how the post-Tridentine concept of the Church operated in Lithuania in the second half of the 19th century and how the functioning of the obedience norm impacted on the clergy’s religious services. It must be noted that in the 19th century, the Catholic Church in Lithuania still functioned in accordance with the post-Tridentine ecclesiastical tradition, which highlighted the Church’s authority, institutionality, hierarchy, separation between the clergy and laity, and the clergy’s leadership over the laity. This study presents a discussion of the Roman Catholic clergy’s ideal sociocultural stance that was formed by institutions fostering this estate - seminaries, the Academy; there is an analysis of how the Jesuit teaching tradition, which formed adherence to strictness, discipline, and in the broader sense - obedience, was reflected in the education of the clergy.The author looks at the clergyman’s religious service practice in parishes and the tensions that arose in these contexts with regards to the observance of the norm of obedience. Relations within the estate and the clergy’s relations with laity from different estates are studied. Transgressions made by the clergy as an expression of their sociocultural stance or as a practice of the norm of obedience are discussed, analysing the secular government’s punishments, which reveal the concept of the clergy’s estate and the former’s expectations of them. Finally, there is an analysis of Church punishments, which also reveal the functionality of the norm of obedience in the hierarchical Church structure. The conclusions state that the Samogitian (Telsiai) and Vilnius dioceses, as local Catholic Church structures in the 19th century, experienced repressions and pressure at the hands of the Russian Empire, in which the Orthodox Church was the state religion. Preservation of the Catholic Church’s status was displayed as suspicion of innovations, and the implementation and expression of the norm of obedience. Experiences of the clergy’s religious service show how obedience could have transformed into passiveness, and how difficult it was for a clergyman in the second half of the 19th century in Lithuania to broaden the content of their service as a priest. In terms of the hierarchical relations that bound Roman Catholic clergymen within their estate, demonstrations of authority toward individuals from a lower group of this estate were based on the virtue of obedience or a social norm in fused with theological content. Obedience was acknowledged as the essence of discipline and strictness in institutions training future clergymen, and in turn, obedience was demanded in religious relations between the clergy and laity.The position of being a pro-active clergyman loyal to the Church and the pope did not correlate well with the imperial government’s expectations of the Roman Catholic clergy. The Jesuit spirituality fostered in seminaries, and in practice - discipline and strictness as a condition of obedience, was meant to be expressed as obedience of Church hierarchs and individuals of higher status within the Church. The bishop and deacon demanded obedience of a parish priest, a priest demanded the same of a vicar. Any action motivated by personal will was perceived as a problem and identified as autonomy, and thus punishable. In the Church, the bishop had a special duty to control and punish clergymen. A relationship grounded in obedience was formed between the clergy and parishioners as well. The secular governments ought to model the religious service of a Roman Catholic clergyman in line with its needs and expectations. The norm of obedience was also significant to the secular authorities. By assessing the clergy’s actions as ones carrying political content, the secular government began to control and punish the Roman Catholic clergy for such expressions, even though these were pursuant to their direct duties as actors in the clerical estate. [From the publication]