For three months in 1911, Olšauskas and Juozas Tumas-Vaižgantas toured Lithuanian American communities to collect donations for the construction of Saulė headquarters that was completed in 1914.

Olšauskas went to Rome to obtain permission from Pope Benedict XV for a worldwide donation drive in churches for the benefit of Lithuanian war refugees.

He visited United States again raising capital for Galybė company pursuing ideas of building hydroelectric power plants on the Neris and Neman Rivers.

[3] In 1894, Olšauskas supported Catholic gymnasium students in their protest against mandatory Eastern Orthodox services in honor of Tsar Nicholas II of Russia.

[6] Olšauskas continued to distribute the banned press, taught children in Lithuanian, organized church repairs, established a shelter for the elderly, advocated teetotalism.

Therefore, he adopted ideas of the Catholic social teaching laid out in the Rerum novarum, encyclical issued by Pope Leo XIII in 1891.

The society organized lectures, operated a small library and reading room, staged music and theater performances, provided financial assistance in case of an accident, etc.

[10] Socialists viewed the society as a treason to the revolution and accused Olšauskas of loyalty to the Tsar and being too friendly with Tsarist authorities (he knew the Governor of Kaunas since they were neighbors in Debeikiai).

[11] In 1907, when revolutionary moods dissipated, Olšauskas attempted to introduce Lithuanian language and agenda to the St. Joseph Society but was met with passionate protests.

On 12 June 1906, Olšauskas and others established Saulė Society (officially registered on 25 July) to organize and maintain further Lithuanian schools in the Kaunas Governorate.

[17] In 1911, Olšauskas and Juozas Tumas-Vaižgantas toured 55 Lithuanian American communities for three months to collect donations for the construction of Saulė headquarters in Žaliakalnis.

[25] Olšauskas also wanted to establish an organization advocating against Lithuanian emigration to United States, but plans were interrupted by World War I.

[27] He was tried in January 1910 for the failure to comply with a circular of the Ministry of Internal Affairs that mandated a certain registration procedure for those wishing to convert from Eastern Orthodoxy to Catholicism.

[34] The Lithuanian Society for the Relief of War Sufferers was officially registered on 27 November and its founding meeting took place on 4 December 1914,[35] and Olšauskas was elected to its Central Committee.

[38] In March 1915, Olšauskas and Petras Leonas petitioned Kazimierz Mikołaj Michalkiewicz [pl], administrator of the Diocese of Vilnius, to allow Lithuanian-language services and Spiritual Exercises of Ignatius of Loyola in the Churches of St. Peter and St. Paul and Holy Spirit, but were refused.

[39] When Archbishop of Mohilev refused to intervene, Olšauskas responded by placing a public advertisement in the Russian newspaper Vilensky Vestnik [ru] – since the Diocese of Vilnius did not care about the faithful, he was searching for a hall large enough to accommodate 1,500 people.

[37] Olšauskas became the official representative of the Lithuanian Society in Voronezh and organized school work: located premises for lectures and dormitories, arranged food and clothing, coordinated the financial support from the Tatiana Committee.

[43] Olšauskas became known as a strict enforcer of Catholic ideas and supporter of mandatory mass attendance attracting criticism from socialist-sympathizing activists.

[49] Olšauskas obtained an audience with the pope and explained that "if, due to unknown reasons, the bishops are not sending the requested letter, the starving Lithuanian nation is not at fault."

[53] Due to difficult war time communications, the committee could not obtain approval from any of the Lithuanian bishops and used the signature of Pranciškus Karevičius [lt] without his consent.

[56] These visits made Olšauskas realize that Western powers knew and cared little about Lithuanian affairs and that formed the basis for his later pro-German attitude.

[61] In spring 1917, Germans devised a plan to form a network of formally independent states that would in fact be completely dependent on Germany, the so-called Mitteleuropa.

Olšauskas was recommended to Pope Benedict XV by German Chancellor Georg von Hertling and diplomat Matthias Erzberger in fall 1917.

[83] In June 1918, Michalkiewicz led a procession during the Corpus Christi celebration that had banners with Polish slogans such as "God Save Poland" and "Almighty, Return Freedom to Our Homeland".

[84] The incident was used by the Germans as a pretext to expel Michalkiewicz from Vilnius to the Maria Laach Abbey in Rhineland-Palatinate on 19 June[85] and to force the pope to make changes in the diocese.

Olšauskas together with representatives of minorities in Lithuania – Simon Yakovlevich Rosenbaum (Jewish), Dominik Semashko (Belarusian), and Jurgis Daujotas (Polish) – arrived to Paris in early January 1919 and already found Lithuanians working there – priest Adomas Vilimavičius, engineer Ernestas Galvanauskas, and poet Oscar Milosz.

During the short time, Olšauskas was received by French Prime Minister Georges Clemenceau and introduced Lithuanian issues to other European diplomats.

[95] After the coup d'état of 1926, authoritarian regime of President Antanas Smetona began limiting and nationalizing private Catholic schools in an effort to weaken the opposition, including the Lithuanian Christian Democratic Party.

[124] In 1961, during an anti-religious campaign in the Soviet Union, journalist Jonas Kauneckis [lt] published a book that portrayed Olšauskas as cruel, greedy, arrogant, and morally bankrupt.

In 1984, Lithuanian Television produced a two-part film Nine Circles of Downfall (Devyni nuopuolio ratai) directed by Bronius Talačka [lt] based on Kauneckas' book.