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The activities of the German priest Friedrich Muckermann in Vilnius would belong to those cases when an extraordinary personality influenced crucially the development of the public process, by rallying an abundant crowd of followers. The assumptions of the social activities initiated by this Jesuit priest consisted of the transformation of the Catholic Church at the beginning of the 20th century from a confessional to a social category, and the conditioned general operation of the latter phenomenon. At the turn of 1918–1919 in Vilnius, due to the efforts of Muckermann, the League of Christian Workers appeared and gained more and more popularity in lower social strata. This seriously worried the Bolshevik government. Activists of the national movements conflicting with each other, in turn, understanding the prospects for the cultural-social consolidation begun by the priest to become political, naturally sought to influence the League. The arrest of Muckermann by the Bolsheviks not only encouraged a shift by the League to the Polish side, but also changed the nature of the organisation in the direction of radical action. Members of the League contributed actively to the capture of Vilnius by the Polish army in April 1919. And from that time, the organisation can be considered to be Polish, which in no way could be said about the League run by Muckermann. Leaving Bolshevik captivity at the end of 1919 in an exceptional way, he became not only a famous Catholic activist in interwar Germany, but also a symbol of the Christian resistance to Nazism. The activities of Fr Friedrich Muckermann and his followers at the turn of 1918–1919 undoubtedly significantly stirred the public of Vilnius at the time, and for a while became one of its most important current affairs. This is testified to by the written legacy of witnesses and contemporaries (representing different social and 68 EDMUNDAS GIMŽAUSKAS political provisions) of these activities. 1 However, in ‘traditional’ general histories in which the section on the development of Vilnius in this period is analysed, and from which the general public usually draws its information, the activities mentioned are usually left out by historians. Usually the axis of such studies on the period covered is the tussle for power by representatives of national movements, imperial forces and the followers of Bolshevism in the city government. Because the activities of the priest and his supporters are not easily fitted into this scene, and in some cases may even be inconvenient to the prevailing historiographical opinions, they are just left ‘overboard’. Thus, the activities of Muckermann in Vilnius remain in general poorly covered in current scholarship. He has won attention only in circles of Church history specialists. The latter, as a rule, have tapped into the activities of Muckermann only in the broader context of the Catholic Church in the biography of Bd Archbishop Jurgis Matulaitis Matulevičius. 2 Nevertheless, in recent times, the ‘history of Muckermann’ resonated in the works of several Polish authors dealing with research into the history of Vilnius. 3 Characteristically, in these works, the approach to the activities of the famous priest is not through his 1 P. Bieliauskas, Vilniaus dienoraštis 1915. XII. 26–1919. XI. 26 (Trakai, 2009), pp. 136–137; M. Biržiška, Dėl mūsų sostinės (Iš Vilniaus darbo atsiminimų), d. 1 (London, 1960), pp. 69–70, 97; V. Kapsukas, Raštai, t. 8, (Vilnius, 1966), pp. 211–212; K. Okulicz, Brzask, dzień i zmierzch na ziemiach Litwy historycznej, Pamiętnik wileński (London–Łomianki, 2010), s. 45; B. Waligóra, Walka o Wilno. Okupacja Litwy i Białorusi w 1918–1919 r. przez Rosję Sowiecką (Wilno, 1938), pp. 122–125, 145–151; also a great number of brief news items about events in the periodicals of that time (the most significant ones were used in the research). Nevertheless, Bishop J. Matulaitis has left the most comprehensive text about the activities of Fr. Muckermann and his organisation: J. Matulaitis, Užrašai, ed. P. Subačius (Vilnius, 1998), pp. 137–148, 155–157. 2 J. Boruta, SJ, ‘Palaimintasis Jurgis Matulaitis – Šv. Kazimiero bažnyčios atkūrėjas 1919 m.’, Lietuvių katalikų mokslo akademijos metraštis 25 (2004), pp. 331–343; G. Gustaitė, ‘Kaip vysk. Jurgis Matulaitis gelbėjo t. Frydrichą Mukermaną’ ibid., 21 (2002), pp. 607– 612; T. Górski, MIC, Palaimintasis Jurgis Matulaitis (Kaunas, 2009), pp. 159–163. 3 P. Dąbrowski, Rozpolitykowane miasto: ustrój polityczny państwa w koncepcjach polskich ugrupowań działających w Wilnie w latach 1918–1939 (Gdańsk, 2012), pp. 55–64; L. Narkowicz, Jan Konrad Obst – publicysta, wydawca, historyk (1876–1954) (Bydgoszcz, 2004), pp. 201–210; eadem, ‘Liga Robotnicza Św. Kazimierza – stowarzyszenie oświatowo-ekonomiczne’, Studium Vilnense. A, vol. 1, no. 1 (Vilnius, 2003), pp. 434–437; Gimnazjum Ojców Jezuitów w Wilnie w latach 1922–1940, pod red. L.J. Malinowskiego (Bydgoszcz, 1999), pp. 36–37, 49. 69 THE ACTIVITIES OF FR FRIEDRICH MUCKERMANN IN 1918–1919 IN VILNIUS person, but through a presentation of the organisation he founded, the League of Workers. 4 The greatest merit of these works would be that for the first time in current historiography the League of Workers received individual attention. However, the picture of the events of that time drawn in Polish works is quite different from the understanding which we form reading the works of Church historians. The most characteristic of the first trend is that the League of Workers is portrayed as a simple Polish organisation from the moment of its establishment. And this contrasts markedly not only with the information provided by Church historians, but also the material of the original source, on which Church historians rely the most, the Užrašai (Notes) of Archbishop Matulaitis. Hence, it would be totally justifiable to consider the story provided in some Polish works as biased, or even as a distortion of the historical truth. Not least because of this, it would be important and relevant to look anew and in more detail at the episode of the work of Muckermann and the League of Workers. Looking from the position of Lithuanian historiography, simply the necessity is ripe for introducing the episode of the activities of the League of Workers and its founder into the overall context of Lithuania’s historical development. The organiser of the League of Workers and the role of its first and most prominent leader is unanimously recognised as Fr Muckermann; no one questions this fact. All the interpretations begin immediately afterwards. However, at the beginning, it would be worth distinguishing several, in our opinion, points made in memoirs and historiography touching on the professional activities of the prominent priest in Vilnius which would help to understand better the essence and development of the organisation he founded. These professional subjects are the following: Muckermann as a Jesuit, as the administrator of St Casimir’s Church, and as the head of the League of Workers. Although we are most interested in the latter aspect, it can be fully understood, however, only in the light of the first two. 4 The original name of the organisation in Polish was Liga Robotnicza Św. Kazimierza. The historian G. Gustaitė uses the term Christian Workers Union. P. Subačius, who prepared Užrašai by J. Matulaitis, translates the Polish name as the Saint Casimir Workers League. Matulaitis himself in his Užrašai used the name Krikščionių darbininkų Sanjunga. In this paper, for the sake of convenience, we will use the term League of Workers, or simply League. 70 EDMUNDAS GIMŽAUSKAS Friedrich Muckermann arrived in Vilnius, which was ruled by the German military administration, on 20 June 1918. 5 He then served as a Catholic chaplain in the German army. Muckermann was born in 1883 in Bückeburg. His father Hermann Muckermann was a merchant, engaged in the footwear trade. His mother Anna Rüther was deeply religious, and had nine children (five of whom later joined the Jesuits). Friedrich studied in high schools in Bücheburg and Padeborn, and later in 1899 he entered the Jesuit novitiate in Valkenburg, in the Netherlands. In 1901–1903 he served in the army, and after returning he studied philosophy at Valkenburg. He completed his intersticium at Jesuit colleges in Feldkirch (Austria) and Ordrupskoje (Denmark). In 1909–1912 he studied German and pedagogy at the University of Copenhagen, and then began his theological studies in Valkenburg. After the war began in 1914, not having finished his studies yet, he was ordained a priest. He served on the Western Front as an orderly, and at the end of the year he was sent to the Eastern Front as a military chaplain. 6 An assistant, Marcin Malik, also belonging to the Jesuits, came to Vilnius along with him. 7 In Vilnius, meanwhile, as is known, there was a strong Jesuit tradition from the old days. St Casimir’s Church, built by the Jesuits, was taken away from Catholics by the Russian government in 1832 and given to Orthodox believers. In 1915 the Germans took it over for the spiritual needs of its soldiers. It is not fully clear how Protestant and Catholic rites were coordinated in it, or if at the beginning only Protestant services took place, because the keys of the church belonged to the Protestant pastor. After the arrival of Muckermann and his assistant, without doubt, in his work as a chaplain, he tried also to represent the interests of the Jesuits. Meanwhile, as the end of the war was approaching, he increasingly encouraged a return to traditional religious activities and priorities. Thus, in the autumn of 1918, especially after the November Revolution in Germany, these Jesuits who found themselves in Vilnius due 5 Gimnazjum Ojców Jezuitów w Wilnie, p. 37. 6 H. Gruber, Friedrich Muckermann SJ, Stimmen der Zeit, 1996 April, Heft 4, S. 266; Biographisches Handbuch der deutschsprachigen Emigration nach 1933, Bd. 1, ed. S. Claus und

lithuanian historical studies

The Activities of Fr Friedrich Muckermann in 1918–1919 in Vilnius: A Significant Application Towards a Civil Society? (The Phenomenon of the Christian Workers League)