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agrees with Lithuanian popular nationalism in identifying Russian as the language of atheism. It is in fact difficult to obtain Lithuanian grammars and elementary teaching books as the Lithuanian Chronicle points out. Even classical works of Lithuanian literature are hard to obtain: because of their religious content, they are often printed in small editions or not at all. Meanwhile, Tales of Hares, a book of atheist anecdotes, is printed in editions of 50,000 copies." The fact that many Lithuanian classical authors were priests is, of course, embarrassing to the atheist authorities. In the house-museum of the poet Maironis, all references to his religious office his cross and a picture of him in priestly vestments - have been removed. CLCC No. 34 severely criticizes a speech made by A. Rimkus, LSSR Minister of Education, to the Fourth LSSR Teachers Congress calling it "a new campaign to make atheists of and to denationalize Lithuanian schoolchildren". The number of schools teaching in Lithuanian has been reduced and schools teaching in both Russian and Lithuanian have replaced them. This was praised by A. Rimkus as a contribution to education of schoolchildren as fervent patriots to their Fatherland (the USSR) and "devoted internationalists" (a phrase the author interprets as "ignoramuses regarding Lithuanian national culture"). The increased teaching of Russian in Lithuanian schools is linked by Rimkus with a call for coordinated teaching of scientific materialism and active atheism.

Over and over again, the Lithuanian believers link their refusal to give up the Catholic faith with the survival of their national culture as such. Juozas Šileikis, who stoutly defended his children's right to go to church and not to join the Komsomol, was asked by the exasperated atheist headmistress why he had such strong convictions. He replied, "Because of my religion... Lithuania has been criss-crossed by many invaders and if Lithuanians could have been easily influenced as down blown by the wind, it is doubtful whether we would today be speaking Lithuanian."" An old teacher, formerly an atheist, wrote to the Lithuanian Chronicle that, since the Soviet invasion, he had realized the first step towards denationalization of Lithuanian children was removal of the influence of the Catholic Church (as the Tsarist government had stated long ago). “A Lithuanian who fights against the Church is digging the grave of his own nation, for the Church is the sole institution fighting for the preservation of Lithuanian traditions . . . and almost the only teacher of ethics."" Children are seen as a national treasure, preserving in themselves the religion, traditions and language of Lithuania. Soviet government demands that children be banned from coinmunion and altar-serving must be resisted "otherwise, what will become of our nation?"'28

It is paradoxical that two of the figures whose memories are most revered by the Lithuanian Chronicle, as a Catholic journal, were suicides: Romas Kalanta, who burnt himself to death in May 1972 in a protest against the continued occupation of his country, and Mindaugas Tamonis,

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who threw himself under a train after being "treated" in a psychiatric hospital for refusing to restore a monument to the Red Army and for writing a letter to the Central Committee of the CPSU, calling for national independence and religious freedom. Tamonis in fact emphasized that this would aid socialism, as religion and socialism were not antagonistic; the return of national sovereignty to the Baltic republics would also strengthen socialism. It was the "abnormal, anti-democratic, one-party system" that must be abolished. He called for a referendum to re-establish the Lithuanian national State, where Christians would be able to vote for a party representing their interests. The death of Tamonis and the "flame of Romas Kalanta" are described by the Chronicle as "the cry of our generation", a heroic death "lighting the path for the children of the future". "Each generation", writes the Chronicle, "should have its heroes. Otherwise it is valueless."29

The heroes of the Lithuanian Catholic movement - Ona Pranskunaite, Virgilijus Jaugelis, Balys Gajauskas, Viktoras Petkus (see document pp. 85-7) - who have been sentenced to long terms in prison camps for producing and distributing the Lithuanian Chronicle, almost all seem as fervently devoted to their nation as they are to the Catholic faith. Virgilijus Jaugelis, at his trial in 1974, proclaimed his own commitment to the truth preached by Christ and to the ideals of freedom and justice, but ended his defence speech with a deeply-felt poem about his martyred country, in the style of the old national anthem (now forbidden):

Lithuania, our homeland, our birthplace,

How often have the feet of foreigners trampled on you,
How many times have you been washed in blood?
Yet you never lacked noble hearts to weep for you.
They did not fear suffering or death for your sake.
And even now such hearts will be found."

Viktoras Petkus, sentenced to ten years imprisonment in July 1978 (see document pp. 85-7), was involved in Lithuanian Catholic activity on almost every level: he was a member of the Lithuanian Helsinki Group, was connected with the Lithuanian Chronicle, had taught both religion and Lithuanian history to young people and had even founded a Baltic National Committee to fight for tre national rights of Latvians and Estonians as well as Lithuanians. CLCC No. 34 describes him as an honoured "son of the nation". One of the witnesses called at his trial was a fellow-member of the Lithuanian Helsinki Group, Fr Karolis Garuckas, who asked the judge to put him in the defendant's box beside Petkus, as they had acted together. "I would consider it an honour to die in a camp, as my teachers Bishop Reinys and Fr Andriuška did." Petkus was supported throughout the trial by a group of young Lithuanians who stood outside the courtroom, openly praying the rosary, in spite of KGB

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attempts to take films of them. Once again, this demonstrates the closelyinterwoven nature of the religious, national and human-rights movements in Lithuania, whereas in Russia itself the various branches of religious and human rights activity are much more self-contained.

33

It must not be thought that the nationalism of the Catholic movement in Lithuania is mere anti-Russian feeling or instinctive chauvinism, CLCC No. 15 makes it clear that this is due in no small measure to the activities of the Russian human-rights activists and the sacrifices made by Russian dissidents such as Sergei Kovalyov, Andrei Sakharov and Alexander Solzhenitsyn. The editors of the Chronicle express their gratitude to these Russian intellectuals and pray to the Almighty to bless them: "By their courage and sacrifice they have forced us, Catholics of Lithuania, to take a new look at the Russian nation." Kovalyov was probably the first to establish links between the Lithuanian Catholic movement and the Russian dissidents. Reports from Lithuania now feature regularly in the Russian Chronicle of Current Events. Sakharov's visit to Vilnius during Kovalyov's trial in December 1975 established closer personal links with the Lithuanians. Balys Gajauskas was the Lithuanian representative of Solzhenitsyn's fund for political prisoners and their families. The Catholics of Lithuania have also expressed their support and admiration for the Russian Orthodox priests Dimitri Dudko and Gleb Yakunin, whose pastoral zeal and courage in speaking the truth publicly are described by Aušra as "a fine example" and instructive for "some Lithuanian priests who attempt to serve both God and the atheists".

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The Lithuanian Chronicle is not slow to condemn nationalist publications, such as the samizdat journal Dievas ir Tevyne (God and Fatherland)*, if their tone is "offensive and abusive". The intolerant and insulting tone in which this journal treats the opinions of those who think differently does it no honour. "Let us respect others if we also wish to be respected."" The Chronicle also emphasizes in every issue that information sent in to the journal must be honest and accurate.

Lithuanian samizdat has by now established itself as the chief source of information in both the Catholic Church and the national movement in Lithuania. It has made quite clear to foreign observers both the strength of the Catholic movement and the continuing desire of Lithuanians for national self-determination. The two main journals, Aušra and the CLCC, seem to have grown closer. Aušra has incorporated more Catholic material and the Chronicle has become more openly nationalist, even calling on the Soviet government to give Lithuania its freedom, as it has taken no notice of believers' complaints about anti-religious discrimination and seems incapable of granting freedom of religion." At

* A recent issue of Dievas ir Tevyne received by Keston College, shows that this journal has now abandoned its aggressive tone and is publishing more objective information.