70 YEARS – WOLISH BROTHER 1943 – 2013
Institute of National Memory “Sunday Guest”
http://ipn.gov.pl/__data/assets/pdf_file/0005/114836/GN_additional_IPN_2013_Wolyn.pdf
The Volynsk crime remains the least known part of the tragedy of the east Borders of the Second Republic. German crimes were referred to in the times of the Polish People's Republic, russian reminded the 3rd Republic, while the memory of Ukrainian nationalists' crimes remained long confined to the ellipse of families and border groups. Meanwhile, the demolition of the Polish community in Volyn has no precedent, even in the tragic years of planet War II. The texts collected in this book depict the origin of the conflict in Volyn and east Małopolska, its course and the scale of the genocide of cultural cleansing performed by UPA troops. Along with their parishioners, clergymen of both Catholic and Orthodox rites frequently died there. They were only killed due to the fact that they refused to leave their endangered folds. They all deserve a peculiar tribute, regardless of nationality and religion. Like those who saved their neighbors in that hell, risking their lives. Victims of the Volyn crime deserve a actual communicative about their tragic past and a permanent place in our memory. Only then will we be ready for the trial which John Paul II called in Lviv "cleaning up historical memory".
Mr Andrzej Graevski
NO REMEMBER OF VOLIN
Due to the political dispute surrounding the draft resolution of the Sejm, the issue of the Volyn crime has become an interest in the media in fresh weeks. It would seem that this means that cognition of 1 of the biggest crimes committed in Poles during planet War II is already common.
Nothing more wrong. In 5 years of investigation conducted by CBOS, 39 percent of respondents said that "I heard something about it, but little", and 20
percent claimed to have heard ‘many’. However, more detailed questions revealed the actual deficiency of cognition of the vast majority of survey participants. Only 1 in 3 of them correctly indicated who was the victim of the crime, and 1 in 5 more or little precisely was able to identify the perpetrators. The survey showed a crucial decrease in the cognition of the average Pole about the Volyn crime compared to
with a survey carried out in 2003.
NEARNESS
There may be many reasons for this, starting with the omission of this hard subject in education, ending with his absences in mass culture. The state of cognition of Ukrainians is even worse, as shown by the 2003 survey (later, it seems, they were no longer conducted). The Polish-Ukrainian dialog connected with the hard past has been going on for over a 4th of a century. It was initiated by a gathering of Polish and Greek Catholic bishops from Ukrainian diaspora in the Vatican in 1987. Archbishop Myroslaw Lubaczywsky and Cardinal Joseph Glemp then spoke of reconciliation and forgiveness of wines. This dialog was resumed and continued under the patronage of John Paul II years later. Its culmination, after the death of the Polish Pope, became a joint letter of bishops (Polish Roman Catholic and Ukrainian Greek Catholic). It mentions an act of "mutual forgiveness".
After the uprising of independent Ukraine, political dialog was rapidly established. Poland became the main ally of Ukraine in its pro-European aspirations. In 2003, on the 60th anniversary of the crime, there was a historical gathering of presidents of both states in Pavlovka (Poryck), Parliaments adopted a unanimous declaration. Both the speeches of the Heads of State and the resolutions of Parliament include words calling for forgiveness and reconciliation.
It would seem that the case was closed. However, on the eve of the 70th anniversary of the Volyn crime, the situation is not encouraging optimism. The prepared letter of the Volyn Council of Churches was not signed by the Roman Catholic bishop, there will be no common state ceremonies at a advanced level. Does this mean that after more than 20 years the Polish-Ukrainian dialog returned to its starting point?
Perhaps specified a extremist court is not entitled, but we can talk about a serious stalemate, although hope builds up the joint declaration of the Churches signed at the time of the issue.
COMMON TAKING
One of the most crucial answers to this question is the general ignorance of Poles and Ukrainians described above. There must be no reconciliation between nations erstwhile the majority of citizens do not know what events they are talking about. Poles and Ukrainians request cognition about the past, even if it is very painful knowledge. Both nations gotta answer the question,
What place in their past is simply a crime 70 years ago. Much can be done together to learn about the past and to commemorate the victims – from working on the names of the victims on both sides, through exploration and decent marking, to joint educational projects. By issuing this supplement, prepared by the Institute of National Memory and the editorial board of “Sunday Guest”, we take a tiny but essential step on the way to spreading cognition about the Volyn crime. I am convinced that this is at the same time a step towards lasting reconciliation between the 2 neighboring nations, for its foundation is truth.
ŁUKA Kamiński
PREZISTA IPN
TEST FOR QUALIFICATION
IN THE EVALUATION OF THE LEGAL EVENT IN THE VALIDITY, THE NATURES OF THE MANOPERAL CRITERIA ARE EXPECTED.
"Sunday Guest" July 14, 2013 "Volynsk crime 1943-2013"
Prosecutors of the Investigative Division of the Institute of National Memory (IPN) conducted many investigations into crimes involving the killing of Polish people, carried out by Ukrainian nationalists in pre-war east provinces of the Second Republic. These crimes occurred on the Volyn-occupied and east Galicia, from February 1943 to February 1944, and are commonly called the Volyn massacre. The acts described, as having occurred in the area of the Second Republic during the Second planet War, under the Act of 18 December 1998 on the Institute of National Memory – the Commission for the Investigation of Crimes against the Polish Nation belong to the property of the material investigative branch of the IPN.
The goal was to destruct the Polish Group
The criminal actions which were taken by the perpetrators as part of the planned action of Ukrainian nationalists were intended to destruct the Polish national group, which resided in the areas described. At this point, mention should be made to the provisions of Article 6(c) of the Nuremberg Statutes which specify specified infringements of global law. Within the meaning of these regulations, crimes against humanity include murders, extermination and another inhuman acts committed against civilians before or during the war for political, racial or spiritual reasons which stay within the jurisdiction of the global Military Court. The indicated criminal acts, characterised by the genocide intention (dolus specialis), exhaust the signs of the genocide crime, as defined in the Convention on the Prevention and punishment of Genocide Crime, passed by the United Nations General Assembly on December 9, 1948, ratified by Poland on September 22, 1950 (Journal of Laws 1952, 2.9). Article II of the Convention contains a definition of genocide crime, indicating that it involves doing acts (including killings, serious bodily injury or intellectual wellness disorder) in the intention of destroying in full or in part national, ethnic, racial or spiritual groups as such. Article V of the Convention requires Contracting Parties to issue "the laws essential for the implementation of the provisions of this Convention, and in peculiar for the effective punishment of the guilty of genocide ...".
IN THE LIGHT OF POLISH LAW
The Polish criminal law system, until the current penal code entered into force, did not contain peculiar rules governing criminal liability for crimes against humanity. The above gave emergence to the effects of specified a regulation that until the time of the adoption of specified provisions (the 1997 Criminal Code), the prohibitions and orders laid down in global law were only referred to as ‘common’ offences. The 1932 penal code did not contain rules penalising the action of this kind (criminals against humanity, including genocide crimes). At this point, it should be pointed out that the concept of "genocide" and 1 of the drafters of the Convention was Polish lawyer Rafał Lemkin. The pioneering reflections on this kind of crime were included by him in the survey "The Axis regulation in Occupied Europe", published in 1944 in the United States. In the course of codification work, prior to the entry into force of the 1969 Criminal Code, it was envisaged that the crimes in question be covered by a separate chapter. Postulates of this kind included draft criminal code from 1956 and 1963. In the course of the parliamentary work on the draft criminal law at the time, it was considered that the problems of the crimes in question, as defined by global law, should be regulated by a separate law, but that no specified act had been passed. It should only be noted that Article 109 of the 1969 Criminal Code excluded the usage of statute of limitations in relation to war crimes and crimes against humanity. In the current Criminal Code in Chapter XVI, entitled "Fences Against Human Peace and War Crimes", Article 118, the crime of genocide, including, in a phased form, of preparation (Article 118 par. 3). In order to find the anticipation of applying the provisions contained in the said Convention, implemented into the Polish legal strategy – while taking into account the legal qualifications of crimes committed by Ukrainian nationalists, consisting in killings or causing serious harm to the wellness of people of Polish nationality – the basic and primary importance is the warrant rules contained in the Polish Criminal Law, and in peculiar the prohibition of retroactive action of the Act imposing or exacerbating criminal liability.
In this state of affairs, it must be stated that Article 118 does not apply to the legal and criminal evaluation of the crimes in question. These murders, as well as causing serious injury to health, fulfilling the characteristics of the genocide crime, should be eligible on the basis of the provisions of part of the circumstantial criminal code describing the crimes in question in the basic or qualified type. In the context of the investigations in question, taking into account the relativity regulation referred to in Article 4 paragraph 1 of the Code, it seems reasonable to presume that the acts in question have exhausted the nature of the offences under Article 225 of the Law of 1932, Article 235 of the Law of 1932, which are besides crimes of genocide. For a full description of the characteristics of these crimes, it is so essential to include Article 3 of the IPN Act in the subsuming process. This provision states that crimes against humanity are, in particular, crimes of genocide within the meaning of the Convention on the Prevention and punishment of Genocide Crimes (see also, R. Ignatiev "Kilkauwag on the Qualification of execution Crime in IPN Investigative Practice" – "Criminations of the Past, Vol. 4, Pursuit" IPN Warszawa 2012).
SWITZERLAND WALDEMAR
THE president OF THE COMPETITION COMMISSION
CRIMINAL v POLISH NATIONAL IN THE COUNTRY
GENESA AND INVESTIGATION
Human Purity
The past of Polish-Ukrainian relations is full of bloody strife and dramatic events. For Poles, a peculiarly tragic passage
history is simply a genocidal cultural cleansing conducted between 1943 and 1945 by the Organization of Ukrainian Nationalists and Ukrainian Insurgency Army.
Genes of these events can be sought in the second half of the 19th century, erstwhile the Polish and Ukrainian national awakening took place. Factor
causing conflict was the problem of borders between future countries, as Poles and Ukrainians resented the same lands. The strongest dispute occurred in east Galicia, where in 1918–1919 the Polish–Ukrainian war took place, ending with Poland's victory. However, the Western Ukrainian community never reconciled with this failure and did not quit the fight for independence.
BALAST OF THE global XX-LECIA
In the 1930s, in the Ukrainian underground operating in Poland, young people began to dominate, who were incapable to participate in the war 1918–1919. They were followers of highly nationalist ideology flowing from Western Europe and fascinated by the views of Dmytro Doncov, a man who created a Ukrainian version of integral nationalism. A group of supporters of this ideology, focused on the Ukrainian Nationalist Organization established in 1929, was ready to make any sacrifices in the name of independence, but besides to commit crimes. The increase in support of the CNS was besides influenced by the pre-war pre-war policy of the Polish state. National Democrats even felt that Ukrainians were not a nation. In their opinion, there was only a narrow group of Ukrainian intelligence that had to be isolated, and an cultural mass from which to form “good Poles”. Also, the wolves, who implemented the state assimilation program, have been able to take at least unfortunate action.
In 1930, in consequence to the sabotages and provocations of the CNS, the sanatorium authorities carried out pacifications – though without bloodshed, but with beatings, searches and demolition of property. These annoying and humiliating actions have, of course, caused resentment towards the Polish state. Many Ukrainians felt second-class citizens. The outbreak of planet War II took many Ukrainians as an chance to win an independent state. Since 1940, the CNS has been divided into 2 factions, from the names of leaders called banners and mercenaries, considered the ZSRS and Poland to be the main enemies, while the 3rd Reich saw a state that was the only 1 in Europe curious in the uprising of independent Ukraine. However, the impact of Germany on the USSR in 1941 brought disappointment to Ukrainian nationalists. The Germans not only did not make the Ukrainian state, but besides introduced an absolute business strategy in occupied areas.
FORMATION OF THE PAY
In this situation, at the turn of 1942/1943, the OUN-Banders decided to join the formation of guerrilla troops and to start fighting against Germany, Soviets and Poles simultaneously. During 1943, the OUN-Bandery forest troops, utilizing the Ukrainian Povs dancing Army's name, had a number of successes in fighting Germany and russian partisans, rapidly becoming Volyn a substance of respective thousandths of armed force. In 1942, the Banderers decided to start the movement of all Poles and Jews at the same time erstwhile they joined the open armed struggle, with the presumption that the alleged Polish act (i.e. local leaders – priests, teachers, etc.) would be immediately murdered. In early 1943, the head of the Volyn OUN-B and the commander of the UPA Dmytro Klaczkiwski “Kły Sawur” ordered that in Volyn complete physical extermination of Poles. On 9 February 1943, the UPA branch murdered the first Polish village of Pawłose. It was followed by another – by June 1943 9 1000 Poles were killed. These first robberies were frequently cruel, e.g. by axe. most likely the banders did so consciously – they wanted to get the remaining Poles to escape through the point killing of villages, while at the same time hiding a premeditatedly organized genocide cleansing under the appearance of an alleged folk revolt. Therefore, from the beginning to participation in robberies – e.g. at Janowa Valley in April 1943, where about 600 people were killed – peasants were forced to be mobilized.
TRAGICAL YEAR 1943
The mass nature of anti-Polish cleansing took on Sunday 11 July 1943. On that day in Volyn the upovts attacked 99 localities. Traces of this mass crime can be found even in published Ukrainian documents. The study “From the battles of Sichi’s honour” states: “11 VII 43 to Byskupczyn (Biskupice) from militia No. 6 left 30 people to carry out the liquidation of sexots [or secret collaborators; by making specified accusations the banders wanted to justify their actions – G. M. notes) recruited from among the Polish population. About 2,000 people were destroyed. There were no casualties on our side." In July and August 1943 at least 20 1000 Poles were killed in Volyn. Interestingly, the management of the CNS besides ordered the demolition of all certificates of Polish presence in areas covered by the purges. 1 of the orders recommended:
"To destruct traces of Polishness":
- (a) destruct all walls of churches and another prayer houses.
- (b) destruct the trees increasing at homes, so that there are no signs that individual may have lived there (not to destruct fruit trees by the roads).(...) destruct all Polish houses in which Poles had previously lived (if Ukrainians live in these buildings – they must be undressed and made of them earthlings); (...). Attention one more time to the fact that if there is anything Polish left, Poles will complain about our lands.” On 21–25 August 1943, the 3rd OUN-B legislature was held in Tarnopolskie Voivodeship, convened on the initiative of the fresh leader of the organization Roman Szuchewycz. In the course of the meeting, there was a dispute between supporters and opponents of the “Sawura Fence”.
Although there were voices that “UPA compromised its bandit actions against the Polish population, as the CNS compromised itself in cooperation with Germany”, however, the majority of delegates, including R. Shuchewycz himself, sided with Klaczewski.
CLEAN IN GALITIA
At the same time, the leadership of the CNS decided to carry out an anti-Polish action besides in the territory of Galicia, although in this case, alternatively of extermination of the Polish population, it was planned – as planned in late 1942. “Only” to drive her out under threat of death. OUN-B in east Galicia already in the second half of 1943 began to strike out the alleged Polish activ (princes, teachers, foresters). In the next stage, selected Polish villages were attacked, especially those where strong self-defense existed. At the latest in March 1944, the UPA Main Command issued an order that in early April throughout east Galicia the mass run of expelling Poles should begin. In May 1944, this order with instructions on how to expel Poles was sent to UPA commanders again. We read: “In view of the authoritative position of the Polish government on cooperation with Soviets, Poles should be removed from our lands. delight realize this: giving the Polish people orders to decision to indigenous Polish lands in a fewer days. If he fails to do so, then they will send militias which men will liquidate, and huts and estates will smoke (to strip). Again, I draw attention to calling on Poles to leave the land and then to liquidate, not the another way circular (please pay peculiar attention to this).’
Even from the text of the order, it can be seen that the lower cells of the organization frequently did not obey it, killing all Poles encountered. The mass anti-Polish action began in Galicia in the Roman Catholic Easter – in the first days of April 1944. By the end of June, anti-Polish purges already covered the full east Galicia. Despite authoritative UPA orders, the course of anti-Polish action in Galicia was frequently so cruel that even any nationalists timidly suggested to halt further robberies. 1 OUN activist thus argued: “The opposition of Polish self-defense has decreased to specified an degree that Ukrainian means make the impression of German actions against Jews(..). "I think we have achieved everything we need. Whether another 1000 Poles will leave Galicia, more or less, it no longer plays a role.”
SAMOOBRONA
In defence of the Polish population, the Polish underground stood, organizing self-defense bases and guerrilla troops fighting with UPA. Only in December 1944 there were at least 55 attacks on Polish villages, including Ihrovica, where about 80 Poles were killed on Christmas Eve. On the basis of existing technological data, it can be concluded that as a consequence of OUN – B and UPA actions, about 100 1000 Poles died (most of them, as many as 60 1000 in Volyn). any researchers confirm the death of about 200 1000 Poles as a consequence of the crimes of the CNS-UPA genocide.
Believers to the End
The Roman Catholic Church in Kresach suffered immense casualties at the hands of russian and German occupiers and as a consequence of criminal Ukrainian action
Nationalists. In ecclesiastical terms, these areas were governed by the Metropolitan of Lviv, which included the Archdiocese of Lviv, the Diocese of Łuck and the Diocese of Industry. The metropolis lost 167 diocesan priests, 59 members of various orders operating there and 29 military chaplains. 90 priests and 43 monks died in the Archdiocese of Lviv, 41 priests and 11 monks in the diocese of Łutsk, while 36 priests and 5 monks in Przemysl. Priests died of persecution from all 3 enemies. 59 clergymen died at the hands of Germans, 62 from Soviets, while 75 priests and monks died as a consequence of Ukrainian nationalists.
As a consequence of the war, 24 priests died, we do not know the circumstances of the death of 6 priests.
VOLINAL OBSERVATIONS
Hostile actions of Ukrainian nationalists began in 1939 – then the clergyman Józef Janas died in Lviv. A Franciscan from Niepokalanów, brother of Kazimierz Fidelis Świeżewski, was murdered in Volyn in the autumn. Along with a group of young monks, he sought refuge from Germany. Another 4 priests died from June to October 1941 in the area of the Archdiocese of Lviv.
In Komarna (Indian industry) on July 21, Ukrainians murdered the brother of Jan Francis Ksawery Gałek, a Bernard from the monastery of Lviv. The following years were tragic erstwhile mass murders carried out by Ukrainian nationalists on Polish people intensified. In 1943, 12 diocesan priests and 5 spiritual priests died in Volyn (Łutsk diocese). On 1 Sunday, July 11, 1943, about 10,000 Poles were murdered in 99 localities, mainly in churches, during the Mass of St. Holy Mass. He ordered the altarmen to inform the parishioners of the threat. But many did not believe and came to the church. About 200 people died, mainly women and children, as well as Fr.Szawłowski. In akin circumstances, Fr Józef Aleksandrowicz died in Zabłotce, Fr Jan Kotwicki in Chrynów, Fr Konstanty Turzański in Wyszogrodek.
On 30 August 1943, the village of Ostrowka and Wola Ostrowiecka was liquidated. Over a 1000 people were murdered. Fr Stanislaw Dobrzański and brother Józef Harmata, a Christian who wanted to last the war in his native village, were besides killed. In December, in the village of Okopy, Fr.Ludwik Wrodarczyk was tortured in a cruel way, who flew from Radzionkov (currently attempts to beatify him are ongoing).
IN THE LOVISH ARTICIDES
In 1943, 9 priests died in the Archdiocese of Lviv at the hands of Ukrainians. Fr Władysław Klakla besides suffered death. On 14 September, he was on his way to Lviv, with a mission to give the archbishop a written study on the execution of the Polish population in Trembowla decanat. He was murdered on the train from the UPA conviction.
The persecution of Polish people in the area of the Archdiocese of Lviv intensified in 1944. Ukrainian nationalists murdered 18 priests here in that year. In February, 4 Bernards from the monastery in Fraga were killed by Ukrainians. In March, the population who took refuge in the Dominican monastery in Podkań was killed. More than 300 people were killed, 3 religious, as well as parishioners from Poczajów (Łuczka diocese) with the parish priest, Fr Stanisław Fijałkowski. This is where they sought refuge from the Ukrainians. Fr. Stanislaw Grzesiak was shot in the church of the Holy Spirit on 16 January 1944. During the evacuation of the Polish population from Sączów to Włodzimierz, he went to the temple in Poryck to pray for the murdered priest B. Szawłowski. In 1944, 4 priests of the Diocese of Przemysl died. The last year of the war brought death to 6 priests of the Archdiocese of Lviv. Fr Stefan Juras was killed on 2 February 1945 in the village of Czerwonogród, erstwhile Ukrainians assaulted residents already preparing for expatriation.
On the another hand, Fr Józef Skrabalak died after the war ended. He survived the burning by Ukrainians on April 20, 1944, on Easter Day, the parish of Budki Nieznanowski in the decanate of Glininy, where he was a parish priest since 1935. He went to the area of the diocese of Przemysl, surviving with his mother, who resided in Temeshów's hometown. Here he served as a minister in the parish in Dydni. In Temeshów he was injured during the UPA robbery, on the night of 27 to 28 May; he died the next day in a infirmary in Sanoku. Priests of the Lviv metropolis died at the hands of Ukrainians during the robberies erstwhile they performed liturgical activities, besides during the Holy Mass. The church was no longer a conventional place of refuge, an asylum, a place of death. respective priests were murdered during the ceremony or erstwhile they returned from the priestly services. Father Jan Borrell, a priest from Lubiuszów, went to the cemetery, where there was a mass grave of murdered in the vicinity of Poles.
According to witnesses, “the old man, Father John, went to pray over this grave.
But his surroundings were mined. The priest stood on a mine that hurt his legs hard.” He died after 4 days, aged 76.
TORTURES AND DEATH
Priests were besides murdered in rectory, lured under various pretexts, kidnapped along the way, dragged into the woods – they died cruelly. Nationalists frequently utilized torture, wounded, skinned, poured boiling water, beat with bats, sticks, threw in wounded knives, cut with axe. Priest Charles Baran has been sawn. It happened that erstwhile the priest managed to escape, he was searched for and killed.
The tortured but inactive surviving priests of Hieronim Szczerbickie Jerzy Cimiński were thrown into a well close Volkovyów. The same was done with Fr Piotr Walczak, a priest of the diocese of Sandomierz, who as a pensioner lived in his household property in the parish of Nieszwicz in the Łutsk decanat. Priests died at the hands of Ukrainian nationalists, sometimes residents of the localities in which they served or from nearby. However, sometimes it was the Ukrainian neighbors who warned about danger, helped or informed about the destiny of the priests. There was besides a different attitude of Greek Catholic clergy.
According to the evidence of Hrycia Medyński, shot by the Germans in Stanisławów, the initiator of the murders of the people from the area of Skrzemoch (also priests Antoni Wierzbowski and Tadeusz Stroński) were the Greek Catholic parish priest and the mayor.
In January 1944, about 40 Poles and the parish administrator, Fr Nicholas Ignacy Ferenc, were murdered in Markowa. The ceremony of the victims in the Ukrainian Jordan Day on 19 January brought 3,000 believers and 8 priests from the area. Priest Szczurowski did not ordination of Jordan at the protest, but celebrated Mass for the murdered. On January 30, he left the parish, declaring to his faithful: “I do not want to die among bandits. It's a shame about my 30-year job." The destiny of any priests has not been thoroughly known, many of them have no graves, due to the fact that their bodies have not been found. any graves have been forgotten or destroyed. That is why it is so crucial to paper the activities of these priests. These are any kind of memorials that we commemorate them with.
Mr Veronica Pavlovovich
UNCURRED POLISH HOLOCAUST
CURRENT PEOPLE AT THE POLISH NATION
SUTANNA IN BLOOD
The article "Sutanna soaked in blood" (the basic paper of the text) is simply a collection of quotations from books of various authors representing the behaviour of the Ukrainian clergy towards Poles, Jews and another national minorities surviving in Volyn and east Małopolska during the Second Polish Republic.
Based on my collection of historical books of well-known Polish, Ukrainian historians (Viktor Poliszczuk "Ludcyczone awarded", "The Bitter Truth"), American ( Richard C. Lukas „Forgotten Holocaust) dealing with Polish-Ukrainian problems, among others, I tried to present various behaviours of the Ukrainian clergy on the erstwhile Borderlands of the South-Eastern II Republic.
However, the most common reaction of the clergy, which was inherently accompanied by the murders carried out by SB – OUN and UPA and by another nationalist organizations in Poles, was silent consent.
Perhaps 1 of the reasons was concern for your own safety. Part of Greek – Catholic clergy and part of Orthodox clergy were active in shaping Ukrainians' hatred of Poles, besides Jews (their neighbours) who inhabited the same lands as Ukrainians.
Sometimes the Ukrainian clergy acted actively in the crimes committed in the Poles, sometimes they were directed and participated in them.
There have been cases of participation in murders on Ukrainian clergy children's Poles.
But besides a fewer groups were Ukrainian clergymen who opposed the murders in Poles in sermons as well as actively helped Poles and Jews to last the extermination of Polish and judaic people by Ukrainians.
Often these clergymen, frequently together with their families, were murdered in an highly cruel way, so that Ukrainian nationalists tried to intimidate the Ukrainian clergy and force them to abandon any aid (including spiritual) to the murdered Poles.
In the opinion of surviving Poles from Volyn and east Małopolska as well as their families, the attitude of Ukrainian clergy, including especially the Greek Catholics, was conducive to the conduct of Ukrainian nationalists associated with the CNS – UPA and with another nationalist organizations, contributed to the implementation of the unfettered plans of Ukrainian nationalists by removing (murder) Poles and another nations, as well as the removal (murder) Ukrainians who think differently than flagmen.
The Banderists had virtually no respect for anyone and with nothing, the most crucial goal pursued in a ruthless and highly cruel way was to make Ukraine according to their ideas.
All others who did not share their views were their enemies and had to be destroyed. The victims of their thought were thousands of victims (including Ukrainians), who died for reasoning differently from the OUN-UPA nationalists.
Poles from the erstwhile South east Borders of the Second Republic are convinced that the Ukrainian clergy and their hands are besides blamed for the bloodshed of Polish blood and another nations inhabiting these lands.
They point out that the clergy themselves did not follow the principles of the Greek Catholic Church, or the Orthodox Church, and did not take steps to halt their believers from murdering Polish, Ukrainian and another nations, and in any cases justified them. There have besides been cases of execution calls.
Ukrainian nationalism was established in Galicia, so where the Greek Catholic Church dominated. After 1918, after the peace of Brest there was an increase in the agitation of the anti-Polish Ukrainian clergy, a call from Ukrainian priests calling this people to barbarous rapes. The agitation tribunals for Ukrainian pastoralists were usually church pulpits.
According to Z. The Polish-Ukrainian War of 1918/1919 had a large function to play in expanding Ukrainian national awareness.
Almost the full Russian clergy walked like a tight jury against the Latin-Polish population. Even then there were calls for Greek Catholic priests in Grochowce and Cisowa to slaughter Poles.
Even then the murders of civilians and prisoners of war were carried out, Roman Catholic priests were persecuted, civilians and Polish intelligence were imprisoned without grounds.
Churches were desecrated. The hatred of Ukrainians to Poles in east Małopolska is mostly the consequence of the work of a major part of the Russian clergy.
Vasily Ivanishin writes that the uncontested fact is that “OUN was a kid of the Greek Catholic Church, but a kid to whom it was besides tight under metropolitan policy.”
Another Ukrainian Prof. Vitali Masłówskiy of Lviv claims "the Greek Catholic Hierarchs of the Church headed by Metropolitan A. Szeptycki approve OUN activity – banderists".
"The Greek Catholic church's spiritual church, apart from a fewer exceptions, was not at the tallness of the required task. I am not exempting the charge of the Metropolitan of Szeptycki or the later Cardinal Slipy. The Greek Catholic priests easy forgot their Christian responsibilities, and even took the lead in rezunia troops.”
Viktor Poliszczuk says:
‘ ...I will only say that if faithful Orthodox and Greek Catholics followed Christ's teachings in the fresh Testament, there would not have been a tragedy in the form of a genocide crime. I will just repeat that they did not halt their believers from murdering the Polish and Ukrainian people, and in any cases Orthodox and Greek Catholic poppies favored them, justifying them, and there were besides cases of calls for murders.”
So there was no clear, decisive opposition of the Orthodox Church or the Greek Catholic Church to the execution of the Polish people of Volyn and in 1944 in Halicia (Galicia).
The Greek Catholic Church could do much about reconciliation between both nations and about the discharge of nationalist and fascist sentiments in east Małopolska. The behaviour of Greek Catholic priests affected the conduct of the bander, who liquidated clergymen opposing actions.
The Banderists did not care for anyone and with anything as shortly as they felt that there was a threat to their cause. Therefore, more than 50 Polish priests and 2 Orthodox bishops from Volyn took their conscience.
Alexander Korman, author of many publications and historical sketches describing mass crimes committed on the Polish population in Volyn and east Małopolska by the Organization of Ukrainian Nationalists of the OUN – UPA, awarded, among others, with the Order of the Polonia Rebirth and the Golden Cross of Merit, believes that the crucial driving force behind the escalation of the genocide of the Polish population was the many priests of the Uniate Greek Catholic Church – who granted blessings to members of the OUN – UPA militias who went to slaughter, performed thanksgiving services after the crime, dedicated the tools of murder, gave for usage for the OUN – UPA militias rooms on the church floor. They blackmailed the believers that they would not get absolution unless they were "rizata Lachiw".
They sat in revolutionary courts and sentenced Poles to death. Greek Catholic and Orthodox clergymen who called on the faithful to “pick up tares from wheat” in a subtext by tares understood Poles who had to be separated (to rip and burned) from wheat, or Ukrainians.
So it happened that Ukrainians even referred to the Bible to explain the necessity of killing Poles. They proclaimed the slogan "tossing Warsaw's garbage out of Ukrainian backyards", and called for “to clear our Ukrainian land” and later already proclaimed directly: “Rizaty Lachiw”.
The activities of Ukrainian nationalists enjoyed the large support of the Greek Catholic clergy, who gave them their support and not only spiritual support. It was the clergy who called for all actions that are going to contribute to the creation of an independent Ukrainian state, including calls for hatred against Poles and national minorities surviving in Kresy II of Poland.
According to authors Władysław Czasko and Ewa Czasko, “Lucocide” (as Edward Prus writes too) sometimes inciting the crime the Ukrainian clergy did this with the sacrifice of axes, knives, forks and another tools for the intent of sinless murder, due to the fact that the tools are dedicated.
Those Ukrainian clergy who, according to moral and spiritual principles, refused to ordination of murder's tools were mostly killed at the hands of their countrymen.
Often, along with the dedication of knives and another objects to kill Poles in the churches, bread loafes were besides consecrated, serving as pigs for the slaughter of Polish fellow citizens, moving them relayed from the village to the village through the alleged "pilgrimages".
During the celebration, a letter announcing the filling of Polish rivers and lakes was read, due to the fact that Ukraine must be clean as a tear, or a glass of water.
In the villages there was a bread of “consolidation” (unification) dedicated in the church, which was to unite the Ukrainian people to remove Lachów from Gończa Brod (Kowel) and Nowa Dąbrowa (Hołuby municipality), Old Kosary (Old Kosary municipality).
Not all Orthodox clergy participated in the “sacrifice” of genocide, any did so under panic for fear of their own lives, as evidenced by the fatalities present in this group.
The sign of readiness to slaughter Poles in the village was the placing of a cross on the edge of the village, where a list of people destined for execution was hidden.
The church became a political instrument of Ukrainian chauvinists – it was systematically instilled in the faithful in many Greek Catholic churches on Podol and sometimes Orthodox churches in Volyn.
In Galicia there was almost a complete union of the Unicant church from the CNS, many OUN activists came from clergy families (S. Bandera, J. Stećko), and sometimes even were clergymen (O. Ivan Hrynioch).
The Greek Catholic Metropolitan Archbishop Andrzej Szeptycki played an essential function in shaping Polish-Ukrainian relations.
In the underground of the Greek Catholic Church under St. Jur in Lviv, under the authority of metropolitan JE. Archbishop Andrzej Szeptycki was revealed in 1939, among others, illegal retention of crucial amounts of weapons and ammunition of German origin.
The Greek Catholic Metropolitan in Lviv, Rev. Archbishop Andrzej Szeptycki held an inspiring position in a camouflaged form of anti-Lechicka hatred. After the September 1939 tragedy, he recommended the placing of Kurhans (may) in all village along with speeches and theatre ceremony ceremonies of the deceased Poland.
In 1941, in July following the 3rd Reich attack on the USSR, he took the lead as president of the OUN in Lviv, the self-appointed Ukrainian National Council.
The Hierarchs of the Greek Catholic Church, headed by Metropolitan Andrzej Szeptycki, approved the activities of the OUN – banderists, welcoming the “victory German army”.
The Orthodox Church in Volyn did the same thing.
He ordered thanksgiving prayers in all Archdiocese churches on Sunday, July 6, 1941, for the liberation of Ukraine and for the intention of "the victorious Nazi army".
When the Germans captured Kiev, A. Szeptycki even sent congratulations to Hitler.
Letter from metropolitan Andrzej Szeptycki to Adolf Hitler – 23.09.1941.
His Majesty Führer of the large German Reich – Adolf Hitler
Your Excellency!
"As the head of the Catholic Church, I convey to Your Excellency the heartfelt respect for the taking of the capital of Ukraine, the golden city over Dnieprem – Kiev...
In the Lord we see an invincible leader of the unparalleled and celebrated German Army. The substance of the demolition and eradication of Bolshevikism, which you, as the Führer of the large German Reich, have accepted as a goal in this passage, brings to Your Excellency the gratitude of the full Christian world.
The Ukrainian Greek Catholic Church knows the historical importance of the powerful German movement under your direction. I will pray to God for the blessing of triumph which will become a warrant of lasting peace for Your Excellency, the German Army and the German people.
With individual respect. Andrzej number Szeptycki – metropolitan.”
The Metropolitan of Szeptycki gave an audience to advanced Nazi officers, SS and Abwera, a delegation of a peculiar Ukrainian – German battalion "Nachtigall" ("Słowiki"), which on 4 July 1941 murdered 45 professors of Lviv universities on the slopes of Kadecka Mountain – Wulecki Hills in Lviv.
He is considered to be liable for the death of thousands of Poles, Jews, Armenians, Czechs, Russians and another nations who died in the Kresach and east Małopolska II of the Republic of Poland.
In the “Paster List”, the metropolitan of 10 August 1945 – A. Szeptycki did not respond to planned doctrinal mass murders, which were the work of the OUN-UPA in Volyn. At the time of writing the letter, he did not condemn these murders or their perpetrators.
The initiative of this hideous action fell from the Ukrainian clergy, with a cross in hand called to these murders, and the spiritual inspiration was the metropolitan of Lviv, Andrzej Szeptycki.
According to Fr Tadeusz Isakowicz – Zaleski, it was besides a mistake to support the criminal SS Division "Galizen", which celebrated its uprising in the Greek Catholic Cathedral in Lviv on 23 April 1943.
The Holy Mass was celebrated at the time by Bishop Józef Slipyj (later cardinal), and the sermon was given by Fr.Dr. Wasyl Łab, a canon of the Chapter, a pastor of this formation (with the consent of the metropolitan) and 12 another Unician priests became chaplains of the SS.
As chaplain, Rev. Ivan Hrynioch, the parish priest and academic pastor, known for his nationalist views, was assigned to the crime battalion of Abwera "Nachtigall".
Above all, however, the real tragedy was the “captain” in the UPA wards of any Greek Catholic priests who not only celebrated execution and execution tools, they encouraged, but besides directed (e.g. in Corosciatina and Kuty).
Metropolitan Andrzej Szeptycki in October 1944 sent a tribute letter to Józef Stalin, in which he thanked for joining the USSR.
In that letter he wrote:
"After the triumph from Volga to Sanu, you re-joined the western Ukrainian lands to large Ukraine (USRR). For fulfilling these willful desires and struggles, “The full planet has bowed down before you...
Ukrainians who have considered themselves to be 1 nation for centuries and wanted to be united in a single country (*), thank you very much. These light strokes have caused our Church to hope that both the Church and the full nation will find in the USSR under your leadership full freedom of work and improvement in goodness and happiness (...)”
(*) (the Polish territories are by force attached to the USRR and incorporated into the USSR under the Ribbentrop-Molotov Pact).
Szeptycki kept the leader OUN Andrij Melnyk in his sanctuary palace, and then facilitated his escape from Lviv in a spiritual outfit.
LIST OF spiritual RIGHTS AND THE function AS DEDEGRATED IN THE MORDING OF POLICES:
– Orthodox Metropolitan Polikarp in his sermon encouraged to fuck Poles (m. Łuck), an associate of Ukrainian nationalists (Krzemieniec).
– Pop Petroszczuk gave a sermon(...) Lachiw and Żidiw carved (at the time of the beginning of the church in Chorłupy on 20 July 1942).
– On all expedition against Poles, or Jews, I consecrated weapons, knives, axe, forks, and gave blessings.
– On August 29, 1943, in the village of Shuń, Bereżce, close Luboml, the Orthodox priest of Pokrowsky in the local church held an act of sacrifice of knives, scythes, ax and sickles, as tools of execution and gave them to parishioners to execution “Lachów”.
– Ukrainian villages hostile to the Polish population ... the village of Bielicze, gm. Grzybowice, headed by pop Orthodox Robotnicki , the village of Zabłoćce, gm. Grzybowice besides headed by pop Kwasnycki Theodor.
– In Lachów, our pop Stepan solemnly dedicated to us weapons, i.e. rifles, bullets, bayonets and axes, forks and any another small-time craftsmanship made by the peasant way and idea. In many villages they sacrificed specified weapons, and sometimes encouraged to choose tares from wheat "meaning to beat Poles for nothing".
– It is not excluded that part of the training of the bullbows were carried out in the Poczajowski Monastic, he writes about it with the rest, stating as a certainty the "Self-istive Ugrajina". (July - September 1994)
– The village of Tylawka – “In 1943 in the Orthodox church Dubićkyj (the second boy of pop from Szumsk) celebrated knives and axes for killing Poles.”
– Zalipie – “In our village the parish priest of the local Orthodox church was Potockia, who during the sermons encouraged local Ukrainians to execution Poles, utilizing frequently biblical proverbs about chaffing wheat from tares. These tares were Poles. He besides celebrated the UPA band members with guns, rifles, axe and knives.”
– According to Yuri Kurylchuk in 1 of the towns (Cortoryźk – Volyn region) Orthodox priests lost 17 Poles themselves.
– The village of Huta Stepanska – “On 19 July 1943, after the robbery and burning of most of the seats, the Orthodox clergymen celebrated a thanksgiving service before the church for the triumph over the Poles, then the Ukrainians burned a wooden church at the call of the Sacred Heart of Jesus built in 1927.
– Fr.Greek Catholic Stepan Kleparczuk (in Antonówka, under Brody) urged from pulpit to execution Poles. He was instrumental in organizing an armed militia.
– Fr.Greek Catholic Walnicki (m. Jezerzany, St. Borszczów) said in a speech in the church and before the Magistrate "Dear brothers and sisters, if Polish blood flow in rivers, and tears in streams - don't head it, clearing our Ukrainian lands".
“We must curse here that we will not remainder until all the enemy roots, including the small child, are destroyed... There is no request to pay attention to anything and not to follow your conscience...
– Fr.Greek Catholic Michał Howowiej (Olshaniak parish, Sambor decanat) the rectory was the place of upowski groups and their food supply.
– Under the church in Konniech, the area of Brzeżany was housed the lecture rooms of the UPA sub-chambers.
“In 1939, among others, illegal retention of German weapons and ammunition was revealed in the undergrounds of the Greek Catholic cathedral under the call of St. Jur in Lviv, under the management of Archbishop A. Szeptycki.
– The Greek Catholic Holy Holinka of the large Eye “talked about the necessity of conducting a extremist fight against Poles and Jews. He called them to sharpen their axes and knives well."
– In the Greek Catholic rectory (Miłków-Wola Milkowska) the UPA court was established and cruel sentences fell there.
– Fr.Greek Catholic Piotr Sawrij (Torskie village, Zaleszczyki) called for the killing of Poles during his sermon in July 1941.
"The coexistence of Poles and Ukrainians is an ulcer which must be cut apart."
– Fr.Greek Catholic Jacyszyn (i.n) (Toki) encouraged from the pulpit to execution Poles.
– Fr Greek Catholic (dean) Tretiak actively helped Złoczownia 3 and 4 July 1941 OUN and Ukrainian police organize the judaic pogrom, 1,000 people died.
– Fr Gretkokatolicki (prboszt) Pałahyćkyj in Monasterwy, was the head of the OUN – UPA militias, which attacked the population of the village of Koroszaatyn on 28 February 1944. He was active in a mass murder. His daughter and a fewer nuns were in the militia. Among another things, he argued that "there would be no sin for the killing of the Lachs in creating free Ukraine."
– Fr.Greece Catholic Romanowysky (he was a co-organizer of the execution in the village of Byczkowiec where 63 Poles and Jews were killed.
– Fr Grecko-Catholic Vasil Mandziuk was a associate of the OUN station command in the village of Synków (Zaleszczyki, Tarnopolskie), who participated in the killing of Poles, Jews and Ukrainians.
– Fr.Greece Catholic Ivan Hrynioch in Pavlov led UPA fighters from the forest on Mielniki erstwhile killing Poles.
– Fr.Greek Catholic Vasily Dawydovich has awakened from the church pulpit in Pavlov since July 1941 hatred of Poles utilizing the slogan “Ukraine without Poles”, “Ukraine for Ukrainians only”.
– The Greek Catholic N.N. in Słupki village sacrificed the execution weapon in the church.
– Fr Grecko-Catholic NN – in Ispowice he dismissed the “court” on Poles on his rectory, for placing inscription in Polish on the cross.
– Fr Korduba, a Greek Catholic parish priest in the village of Hlibów, sat in a “revolutionary court” and offered death sentences after erstwhile torture of convicted Poles.
– The Greek Catholic NN in the village of Chmieliska already in July 1941 called for a trial on Jews and Lachami in sermons.
Fr.Greek Catholic Kunićkyj in the village Czerniszówka celebrated in the church knives to banderovists.
Fr.Greek Catholic Ivan Diduch in Draganówka during his sermon in the church he was tense that nothing was happening in the village and should fall in his parish at least 100 Poles.
Fr.Greece Catholic Rajich in the village of Iławcze was 1 of the main organizers of the execution of the Polish population, and his 2 sons were straight active in the plunder and murders of Poles.
– Fr.Greek Catholic Kozanecki in Głęboczek called for the demolition of Poles and Jews enemies of Ukraine.
– Fr.Greek Catholic Walnicki called from the pulpit to execution Jews and Poles.
– The Greek Catholic priest Kleparczyk in Czernica called for force and execution of Poles and Jews.
- Diac. Duliba N. in Majduna and his boy were organizers of a raid on a village in which Ukrainians murdered 154 Poles.
– Fr Grecko Catholic NN in Sławentyna celebrated rifles, knives, axe, scythes and forks for killing Poles under the slogan of pulpit: “To make the harvest plentiful”.
– Fr Grecko-Catholic NN. In Chlebowice Świrski he called for killing Poles with words: "Ukrainians cannot come to the holy unless they destruct Lachów".
– Greek Catholic parish priest Sawczuk Yuri from Friday Street worked closely with UPA bands and was chaplain in Sotnia "Burłaka".
– Fr.Greek Catholic parish priest Bury Jan worked closely with the CNS and UPA. At the end of 1939 and July 1941, he celebrated twice the "burial of Poland". He utilized spiritual feelings to spread hatred towards Poles.
– Fr.Greek Catholic parish priest Smolka Włodzimierz in Manasterz (Pow. jarosławski), was known for his anti-Polish speeches and spreading hatred towards Poles. In his sermons, he frequently said: “Someday Saint Peter will ask you about good works, how many have you poured out the Polish tares? And what do you say, since you are so idle waiting for others to do it for you.”
– Fr.Greek Catholic priest Sterczuk Włodymyr in Swaryczew – spiritual leader, organizer and leader of the OUN and UPA organization. He urged his faithful to execution Poles in sermons. He was the organizer of various military exercises of UPA militias in the village. He besides preached in his sermons hatred of Poles specified as: We gotta rotation up our sleeves and get to work, the context of this slogan was a call to execution Poles.
– The Greek Catholic priest Kisielewski Stefan from the parish in Dobrowany and the Greek parish priest Pidisieki Emanuel from Podnichal were the main spreaders of hatred towards Poles, spiritual leaders of the slaughter of Poles.
– The Greek Catholic Krywe ad Tworylne Radio "forbade the death punishment to give anything to red guerrillas, Lachom, Jews and communists". He was an ardent supporter of the CNS – a bannerman and a polekeeper.”
– Unfortunately, the Greek Catholic priests took part in spreading hatred towards Poles” :
– Fr Lew Salwicki, cleric Hryc Drozd of Terki, Fr Andrzej Dorosz of Daszówka (who trained UPA militias) Fr Michał Suchy of Lobozwi (3 his sons were in UPA, their sons in UPA besides had priests Mikołaj Milanicz of Moczar and Ivan Ezop of Ustianowa), Fr Dmitri Panasiewicz of Urzyk Dolne called for killing of Poles.
– Fr Greckokatolicki, parish priest Tomaszewski Ivan and vicar Fr Rybalt Włodzimierz of Krzywczy “they worked with UPA and utilized religion to incite Ukrainians against Poles. Fr Tomaszewski Ivan escaped with the Germans.
– Leszeków – “On 30 December 1942, Gestapo were arrested in Warsaw as a consequence of the study of Greek Catholic priest Józef Kładoczny, a close associate (secretary) of Archbishop Szeptycki”, Poles taking part in negotiations with the Sheptsky Metropolitan.
The Poles were released to Germany by Fr Kłodoczny, and the delegate of the Government of Jan Piekałkiewicz, arrested by the Gestapo in February 1943, besides denounced.
– Hłudno village – "The active OUN activist was Vicar Fr Mikhail Hajduk, a friend of Lewicki's teacher, a Kunowski activist from Pawłokoma. During a search in the church and bell tower, weapons and ammunition belonging to the UPA sotnia were found.
– Zabcze Murowane – "On the first Sunday after the bander's attack on Ostrów, Fr.Ołmyk came to execute Mass in the local church. Passing by the church, he met 2 women who greeted him in Ukrainian, saying: “The fame of Jizus Christu. In response, they heard from him, “This bunker of troba bude torn apart” pointing to the church.
– Among the captured attackers was besides pop with a large number of liturgical robes robbed in Polish churches. He was about to execute a prayer of thanks in the conquered castle church.
The village of Skomorochy- „In the village there was a church, in which the local Heleba pop was an highly active spreader of hatred towards Poles. In his sermons he frequently spoke “about the tares in the wheat that must be destroyed”.
Czerwonogrod – “The Greek Catholic and Orthodox priests sacrificed in the churches weapons intended for killing Poles. specified an event occurred, among others. In Nynkov, where they sacrificed their weapons, the diak. Jacko Stachera, and popi: Swistol and Dmytro Stick.”
– The village of Dylągowo –“In July 1944, the underground management of the AK of Dynow issued a death conviction on the unified priest – Ukrainian Mikhail Hajdiuk of Hłudno for his cooperation with the German occupier and OUN – UPA, and the incitement of local Rusins (Ukrainians) to execution Poles and Jews. conviction completed’.
– Końskie Village – “In the period of the occupation, the local parish priest Fr Józef Krysa, together with his vicar (Ukrainian), did not establish a surname, provoked local Rusins against Poles”.
– The Brzuska village – “the local Greek Catholic priest Bilik Oleksy before the assault he made assured Poles that they were safe, that they could stay in the village. The promise proved unobtained and he later found himself working closely with UPA.’
– The village of Grązowa – “the local Greek Catholic parish priest Fr Michał Zaworatiuk was considered an active nationalist, utilizing the pulpit to spread hatred towards Poles.”
– "The Greek Catholic parish priest Fr Aleksander Steranka was hostile to Poles, collaborated with UPA and utilized spiritual feelings to spread hatred towards Poles".
– The village of Polana – “In 1943 – 1944, the local Greek Catholic parish priest, Ukrainian, Fr Włodzimierz Wesoła was known for his anti-Polish views, and in his sermons he aroused the hatred of the Ukrainian community towards Poles.
– In the village of Chmieliska- “in July – August 1941, the local Greek Catholic priest named Karołek called in his sermons Ukrainians for a trial with Jews and Poles”.
-Kokoszynce – “Indeed and organizational leader was a local Greek Catholic priest named Procyszyn.”
– Bucniów – Fr Greek Catholic, Kurytas (i.n) “The next day, during the revisions in the church and the rectory, a weapon was found, for which the priest and his older boy were arrested, while the younger 1 managed to escape.”
"The spiritual and spiritual leader of Ukrainian nationalists of the OUN and UPA in the village and parish of Giernakowka was pop Ivan Wołoszyn, who utilized spiritual feelings to fuel hatred against Poles, for example, he devoted his arms and gave a appropriate service to this fight "with tart in wheat".
-‘The local Greek Catholic priest was from the village of Popowce.
He was widely known for his anti-Polish views and active activity in spreading nationalist views and close cooperation with the CNS and UPA. At sermons in the church in Litowisko he urged openly to execution Poles and utilized spiritual feelings for this purpose.”
“The Greek Catholic priest from Chlebowice Świrski, who called for the killing of Poles, cried out to the Ukrainians from the pulpit: “Get to work, due to the fact that the roasted pigeons will not fly to the sponge alone”, “The Ukrainians cannot come to the holy unless they destruct the Lach.”
– The village of Gaje Wielkie – “In July 1943, spiritual – Nazi celebrations attended by many Ukrainian priests were held in the local Greek Catholic church. Under the church, a weapon intended to execution Poles was sacrificed.”
– Trembowla – "Two Ukrainian Greek Catholic priests, Stefan Mochnacky and Ivan Wesolovsky, were very active in the town and territory of Trembowelski from 1941 to 1944. They were the main clergy organizers of the genocide crime. They, from the ambon of the church, called for mass murders of the Polish population.
They organized spiritual missions, during which they fueled hatred of Jews and Poles.
Mords considered the act of religion and divine commandments to remove tares from wheat. These tares were Jews and Poles, and the Ukrainian people were wheat.” “Swischennyk” Stefan Mochnackyj provided far-reaching aid to banders, with his approval and cognition they hid large amounts of weapons in the church, at Taras Shevchenka Street in Trembowla. He besides participated in the sacrifice of weapons that could be utilized to execution Poles.”
“This sacred weapon and knives were frequently utilized to inflict martyrdom on innocent people shortly thereafter. Pop Voloshin and his son-in-law Słobodian controlled the minds and moods of the Ukrainians in Germakówka in an appropriate way. They are mainly liable for the genocide crimes in Poles and Jews in Germakovka and the area.”
– In Kokoszyn, the commandant of the UPA band was the Ukrainian priest of Kokoszynka parish, named Procyszyn, originating from Cherniewiec close Tarnopol.”
– On 12.10.1943, on the home where the priest lived, a six-man UPA militia attacked Poles surviving there. It included Hryć Medynsky and Sławko Nymyj, the boy of the local Greek Catholic popa Vasil Nymyj, the main organizer of genocide murders on the Polish population in the region.
– City and surroundings of the Valley – “Bodak, pop in the main church in the Valley in his sermons during the service he shouted loudly from the speaker: “We will execution Lachów to the trunk and to the root.” He urged his believers to bring the execution weapon—ax knives, rifles, etc. to sacrifice.”
-Dymitr Bandera especially became celebrated in his parish in spreading hatred for Poles and in calling in the name of God for the crime. His sermons were very loud, utilizing the Bible proverb of tares in wheat."
“I stand among the crowds in the church and perceive to pop’s speech to the faithful, and in this way: “The Christian brothers, Ukrainians, your work is to fuck Poles, and Ukraine will be independent. And for this slaughter I bless you.”
“They were among the pops and were no exception, those who full supported the slaughter of Poles, stirred up acts of terror, and even sanctified knives on which smert was written – Lachom. There were besides those who refrained from these atrocities. any of them became victims of murder.”
– The spiritual leader of the bandits Fr.Greece Catholic of Kut Zakrzewski celebrated knives which later killed Poles.
In Lviv there was a higher Greek Catholic college, in which the lecturer was Fr. Ivan Hrynioch "Harasymowskyj" while at the same time since the Lviv era through Volyn, Halicia, alleged Zacurzonie, including postwar emigration – a associate of the Provincial of the OUN Bandery.
Miłków, St. Lubaczów- were murdered by UPA 23 people of Polish nationality residing in this village, on the basis of the judgement of the UPA court sitting in the local Greek Catholic rectory.
– In the village of Biała, the commander of the UPA militia was Dubec N. boy of the Greek Catholic priest.
– The village of the Solarians, called Horochów: “Pop NN, by sacrificing knives, would order them to be sharp and well “Rizały Polachiw”
– In Toka, Fr.Greek Catholic Jacyszyn encouraged Poles to execution from the pulpit.
REPRESENTED AND MORDED SPIRITORS FOR:
– Masses for Poles in the Roman Catholic Church,
– for refusing to cooperate with UPA,
– condemning during the service in sermons of the crimes of the flag,
– supporting Poles and Jews,
– betrayal of Ukrainian cause,
– public condemnation of bander robbery,
– participation in the ceremony of Poles,
– call to mind,
– informing and helping Poles and Jews save lives,
– refusal of individual participation in preparations for killing Poles and Jews
– call for consent.
– Egzarch Alexey Hromadskya “Oleksa” condemned the murders and slaughter, died on May 8
1943 in an ambush at Smyga. He was an Archimandrite of the Lavra Pochajowska autonomous Orthodox church, a metropolitan Volynsko-Żytomierski. The crimes were committed by an OUN militia.
– Orthodox priest Hawryło Bogusławskiyj, refused to sanctify knives to execution Poles and urged Ukrainians to recollect. In the face of threats, he escaped with his family.
– Cold, St. Vladimir Volyński, they shot the spiritual Orthodox Episcope Emanujił Tarnawski who refused to command the militia and then the corpse was hung in a roadside tree.
– Kashówka, St. Kowel, was murdered by a clergyman of the Orthodox NN and his household for refusing to sanctify knives.
"Pow. Dubno, pop Konoplanko was murdered for punishment that he refused to sanctify weapons and knives before slaughter.
– In the town of Kowel, in July 1943, the Orthodox clergyman Czerwynskya did not accept breadwort into the church (...), and during Sunday's service he appeared against killing innocent people. He was shot by SB, OUN and UPA militants a fewer days later.
– Bishop Manuila killed by the CNS – UPA
– Pop Fyodor Cichoćkyj in Nowysław Parish (New Pond), Dederkały, St.Krzemieniec in 1943 beaten with fatality (including his father, besides pop) due to the fact that both of them refused a service during which they were to celebrate in the church knives and axes intended for killing Poles.
– The village of Drańcza Poland “the local Orthodox clergy of Filyb Borćkyj was hanged for supporting the Polish population.
– Protore Orthodox Fiodor Jurkewycz, secretary of Archbishop Alexey Hromadski, parish of Krzemieniec died in 1943 with Archbishop Hromadski murdered by the CNS – UPA.
– Pop Orthodox NN, Wielick parish – village, St. Kowel, murdered with his household by OUN and UPA militants for calling for the cessation of killings of Poles and Jews and condemning the murders.
– Pop Orthodox NN, parish of Baszuki, St. Krzemieniec, murdered by UPA militants in May 1943 for calling for an end to murders.
– Pop Orthodox NN, parish of Pełcza, Dubno, in September 1943 murdered by UPA militants for informing Polish priest Bolesław Murarski of the danger posed by UPA.
– Fr Grecko-Catholic Serafin Horosietycz – parish priest of the Greek Catholic parish, in Żabcz, Łuck died at the hands of UPA, burned alive on 26 July 1943 with 4 Poles in the church covered with petrol and arson, for condemning the crimes of the banders in Poles and for relationship with the Polish priest.
– Fr Grecko Catholic Sliwiński (, Ukrainian of Polish origin along with his boy in March 1944 were murdered by SB-UN militia for favoring Poles (the parish of Tiudiów, Kosów Huculski).
– Fr Greckokatolicki Ślusarczyk Antoni – wickarski, Ukrainian, was shot in the beginning of 1945 by SB – OUN fighters for the alleged “I will betray the Ukrainian case” due to the fact that he lent the endangered Pole a sutanna and a hat so that he could escape to the Polish village of Rudy Rozaniecki (m. Lubliniec Stary).
Fr.Greek Catholic Mikhail Telep – a parish priest in Rogózno was murdered in April 1944 together with his household (four persons) by SB – OUN – UPA militants, for publically condemning the bander's attack on Pyszówka.
– Fr Grecko-Catholic Tereszkun , Ukrainian, hanged for “the envy of Ukraine”, for refusing to participate in UPA activities and for condemning the execution of Poles (Zubrzec parish, Buchach).
– Fr.Greek Catholic Panasiuk married to Polka, abducted and drowned in the Seret River. Murdered for condemning UPA crimes in its sermons. His wife was besides murdered, who was in advanced pregnancy (m. Strusów).
– Fr Grecko-Catholic Voloszczuk abducted in September 1944 into the forest and hanged by banders for punishment that he participated in the ceremony and condemnation of the crimes in Poles (m. Hosts, Interpreter)
– Fr.Greek Catholic Dmitri Ursynowicz – in January 1945 the local Ukrainian peasants, banderists, attacked the rectory and murdered the priest for condemning in sermons the execution of Poles by banderists (m. Pears)
– Fr Grecko-Catholic Kruszyński – murdered for condemning (against) against killing Poles.
– Fr.Greek Catholic Roman Kruszelnyćkyj, murdered by SB militants – OUN and UPA, 3.04.20144 for condemning crimes committed by UPA in Poles, informing and helping Poles to save lives (Bonów Parish, Jaworów).
– For the aid of the Polish population, Fr.Greece Catholic Nifont Medwedev, was murdered in late 1942 by UPA militants for refusing to participate personally in preparations for killing Poles (m. Antonówka Shepelska, St.
– Fr.Greek Catholic Piotr Wujtowycz, murdered for refusing to cooperate with UPA (Nehrypka parish, Przemyśl).
– Fr.Greek Catholic Bak, murdered by UPA along with his wife, daughter and Poles, erstwhile he celebrated the Holy Mass for them in the Roman Catholic Church (Slivenica parish, Przemyśl).
– Fr.Greek Catholic NN, in Urlów, Ukrainian, was murdered in November 1943 for condemning at the sermon of murders in Poles in Volyn and calling for consent.
– Alumn of Greek Catholic theology, Ukrainian, NN, was murdered by the banders in July 1944 in Lastowice for refusing to join UPA.
– Fr.Greek Catholic NN parish in Chernichów, Tarnopol, in April 1944, condemned during the UPA sermon for crimes in Poles. He was murdered by SB OUN and UPA militants.
– Fr.Greek Catholic NN (Belzec Parish, Złoczów County), murdered with his household and friends in 1944 for refusing to cooperate and condemn crimes committed by UPA.
– Fr Grecko-Catholic NN (Millno Parish, Podliska Settlement, Złoczów County) was murdered in November 1944 by UPA militants, for he condemned the actions of UPA after mass murder.
– Fr Grecko-Catholic NN (Pow. Zborów) was murdered in July 1943 by SB – OUN – UPA militants, for condemning UPA crimes committed on Poles in Volyn in his sermons.
– NN 2 monks of the order of the Basilians, Ukrainians of the Greek Catholic Order (the parish of Lubieszów, the area of Koszycki Stone) murdered together with about 200 Poles during the UPA band robbery on 9.11.1943.
– In Zalesia the full household of Greek Catholic priest died for supporting Poles.
– Fr Grecko-Catholic Skelehid in Koropc for calling to the church to halt murdering Poles' brothers was driven out of the village by the flags.
– Fr.Greekkokatolicki Stanisław Soprokowski, parish priest (Krywe ad Tworylne) in 1944 for storing a 16-year-old judaic female Blina Meyer survived from the pogrom, and for kindness and assistance to local Poles was bullied by banders. In fear for his and his nearest life he escaped from the parish to Skole, Stanisławowski Voivodeship.
– Fr Greek Catholic NN (m. Tumirz), parish priest of the church, after condemning the crime and then receiving a letter from the SB-UN with the order to leave the parish under the death punishment left the parish.
– Fr.Greek Catholic NN, from Mielna, who criticized the OUN's actions – UPA received a death conviction for this.
– Fr Grecko-Catholic NN In the village of Lipowce he refused to bury the murdered Poles, fearing that banders could do the same to him as with Poles.
AID BY THE circumstantial GREEKOKATOLICS
“There was no massacre in Old Zbaraz, thanks to Fr.Greek Catholic Bohatiuk and Deacon Diduch.
– In the village of Krasny, Fr Gretkokatolicki NN in July 16/17 1944, he hid the Roman Catholic priest Łukasz Makolądra.
– In the village of Sorocko, Fr.Greek Catholic (principal) NN warned against the attack of Fr. Adam Jżyzge.
– In Nadkwaszy, Rev.Greek Catholic NN gave effective aid to Poles hiding.
– In Busko, the Greek Catholic parish priest Kałyniewicz N. and Fr Vania N. helped Poles save their lives.
– In Ryszkowa Wola, “part of local Ukrainians along with Greek Catholic Rev. Teodor Lewicki warned Poles about planned UPA attacks and was kind.
– In Baligrody – UPA members intended to enter the church, but the local Greek Catholic priest Olenko, who thus saved the life of the Polish priest Joseph Miezin and a group of men present at Sunday Mass, did not let it.
– In Polańczyk, the local Greek Catholic priest Anton Bronowski showed kindness and assistance to the Polish population.
– In Raski – the attackers brought all the nuns, together with their chaplain, vicar from the parish of Wołkowaja, Fr Kazimierz Kramarczyk. At the last minute he stood up for them and saved them from death, Fr.Greek Catholic parish priest from Paradise, Fr. Boziuch.
– In Latacz – respective people, Poles were hiding in the basement of the Ukrainian Rev. NN, for his cognition he helped transport the carts to the Fat.
– "In turn in March 1944, in the area of Bubrecki, Fr Bereziuk together with a group of secular Ukrainians "after long negotiations" bought respective twelve Poles from Rakovec kidnapped by UPA "for the price of PLN 10 1000 and 4 pigs".
– Father Clement Szeptycki in his Greek Catholic monastery hid judaic children.
– Fr.Greece Catholic Michał Szczurowski, Marków Parish, Podhajka, warned by the attack of the Roman Catholic priest Nicholas Ferens.
– Zaleska Wola, St.Jarosław, was buried in Zalewska Wola by Fr Grecko Catholic NN.
– Fr.Greek Catholic Tysowski (i.n) parish priest in Kałusz acted in defence of Poles.
According to the Ukrainian Nationalist Crime Victims Memorial Association in Wrocław from 1939 to 1947 160 priests, 17 friars and 22 nuns were killed at the hands of Ukrainian nationalists, more than 20 were injured, and more than a 100 were saved by escaping from the inevitable death. It was besides established that 10 Ukrainian clergy died at the hands of SB – OUN and UPA, and 5 were forced to leave their parishes.
The opinion on the function of the Ukrainian clergy confirmed the Institute of National Memory, which even stated that:
"The analysis of witnesses' evidence has shown that Greek Catholic priests have frequently been inciting attacks, which were hostile to the Polish people in the content of their sermons."
According to Stanisław Wocz:
"The above article is an effort to take a closer look at the attitude of the Ukrainian clergy and its reaction to the murders carried out by the SB – OUN and UPA, and by another nationalist organizations on Poles surviving in Volyn and east Małopolska during the Second Polish Republic".
Stanisław Woczaa utilized his literature richly, drawing quotes from it many times, as well as giving the full list of sources from which he drew.
UNCURRED POLISH HOLOCAUST CRIMINATION OF PEOPLE AT THE POLISH NATION
SUTANNA IN BLOOD
by Aleksander Szumański “The Voice of Poland” Toronto
Documents, sources, quotations:
ASSOCIATION OF KRESOWIAN in Kędzierzyn – Kozl ul. Skarbowa 10
According to Stanislaw Wocza, “Sutanna is soaked in blood”
http://www.kresykkedzierzinkozle.home.pl/page43.php
http://www.kki.pl/pioinf/industrial/history/rus/cerkwie1.html
http://www.pogonowski.com/display_pl.php?textid=82
MAN’S RESPONSIBILITIES
In just a fewer hours, Ukrainians murdered about 1,050 people in Wola Ostrowiecka and Ostrówków on 30 August 1943.
As shortly as the Second planet War began, the inhabitants were informed of the execution of the Poles by Ukrainian militants. On 22 June 1941, the German-Soviet War broke out and a change of occupier occurred. In October 1942, Germans with Ukrainian police murdered respective 1000 Jews from Luboml territory Station.
Since the spring of 1943, UPA patrols have passed through villages and penetrated the area in search of weapons in Poles and asked for AK organizations, robbing hosts on this occasion. There have besides been cases of beating and shelling houses. On 5 July 1943, the banders under the command of Petra Gusar "Maśluk" organized an ambush on the Germans on the bridge between Ostrówków and Borowa, resulting in the death of an officer and respective German soldiers. In retaliation, the Germans decided to pacify the Osters. Eventually, the pacification was cancelled, but Victoria Ulewicz's farm burned down as a consequence of the shooting and her daughter Agnieszka died, and her neighbour Helena Kuwałek died from the injuries. On 28 and 29 August 1943, UPA troops were mobilized by the Ukrainians from Galicia.
IN BANDEROVA CORDON
At dawn on 30 August 1943, after killing Poles in the close villages of Kąta and Jankovec, UPA's hen Ivan Kłymczak "Lysego" and Ivan Zareczuk's soot "Worona" moved on Ostrówków and I like Ostrowiecka. The Banderers were supported by any residents from neighbouring villages (Sokol, Traps, Zapole, Kurka, Huszcza), mostly armed with forks, axes and batons. The villages were surrounded by a tight cordon by armed banders. All escape routes have been cut off. The script of murders in Ostrówka and Wola was almost identical. The population was slyly driven to the school square, where crucial news was to be conveyed at the expected meeting. The full village was thoroughly searched to prevent hiding. From people gathered in the square, men were forced into the school, and women with children and old people were introduced into the church (as in Ostrówka).
In the meantime, a fewer places The Ukrainians dug large pits for the corpse. The school, where there were over 200 men, was surrounded and closed by them. Then the torturers, beating with the flasks closest to the entrance, led the men to groups of 10: to the buildings of Jan Trusiok and behind the barn of the host of Suszka, where they were murdered with a shot with a firearm or blows to the back of the head with an axe or large wooden machus. The men brought out began singing “Who will give himself up to his master.” In the places of the above buildings remained in the excavated pits-rows common graves, counting about 100 people “at Suszka”, 81 people “at Trusiuk”, 25 people at the Balanda forge. Many people were besides murdered in housing, in farm bypasses, on the road, or were thrown into a well.
I can't believe it.
The women and children gathered in the church were likely to be burned alive, but they were not able to make it, as German cars arrived around noon. There was a shooting. At that time, women with children were rushed out of the church, about 250 people, and they were rushed (4 km) to the Ukrainian village of Sokół. Those going to death prayed and sang spiritual songs, for which they were driven by beatings and names. Attempts to escape on the way ended in murder.
On a groove close the village of Sokół, they were ordered to lay their faces to the ground and were killed with shots and bayonets. After the execution, the uptors checked to see if everyone was killed and killed. Still, respective people survived.
Some of them died from wounds close the scene of the massacre. After respective days the bodies of the murdered were buried by Ukrainians from the Falcon. This place is called by local “Trufim field”.
Almost all residents of the school and school square were gathered in Wola Ostrowiecka. The torturers then first led men, groups of 10, to the close buildings of the Guardian. There, behind the barn, they murdered by hitting the back of the head with an axe, with hammers to slaughter cattle, or with large wooded macaws. That's how 243 people died. erstwhile Germans came to Ostrówek and the shooting began, the banders closed the others (mostly women and children, about 200 people), they poured gasoline on the wooden building and set fire to the fire. Then they threw grenades through the windows. Trying to escape, jumping out of windows from a burning building, was killed with firearms. Only a fewer people were saved from this group, most frequently as wounded. A barn in Jesionek was besides set on fire, located on the another side of the road, where about 30 people – mostly women – were burned.
The attack on Ostrówówka and Dobor Ostrowiecka was carried out as part of an extended extermination action of the Polish population in more than 30 localities of the Lubomel district. In just a fewer hours, Ukrainians murdered about 1,050 people in both villages. In 1943 there were at least 664 people – 121 families surviving in Ostrówków. At least 474 people died from over 100 families, i.e. around 70 percent.
There were 145 men, 125 women and 204 children (up to 14 years). Six women were in advanced pregnancy.
The manner and circumstances of the execution show that its intent was to physically exterminate the full population of Ostrówków and Wola Ostrowiecka – including children, women and old people. It was a planned and realized genocide.
In 1943 there were at least 866 people – 197 families surviving in Wola Ostrowiecka.
Of 169 families, at least 575 people died, i.e. about 70 percent. There were definitely 161 men, 185 women (including at least 5 in advanced pregnancy) and about 230 children. Of 79 families no 1 survived – everyone died. The property was robbed and the buildings burned down. The last parish priest of Astrowiec, Fr Stanislaw Dobrzański, and brother of Józef Harmata (T. Ch. Fr Dobrzański, to whom the branch of the AK from Ja hr had previously offered to escape, remained with the parishioners and together with them suffered a martyr's death. He was pulled from a pile of straw, where he hid, and murdered in Trusiuk's buildings, most likely by cutting his head off with an axe.
On 19 September 1943, the banders besides burned the first half of the 19th century wooden parish church of St Andrew the Apostle. present the erstwhile farm fields, pastures, forests and meadows extend on the site of Ostrówków and Wola Ostrowiecka. In fact, both villages are a large cemetery!
EXPERTS
In 1992, in Ostrówków and Wola Ostrowiecka, partial exhumation of OUN-UPA victims was performed. No less than 243 people were recovered from the grave in Wola Ostrowiecka. Not little than 81 people (total of 324 people) were exhumed from the Ostrówka grave. On the 49th anniversary of the murder, on 30 August 1992, a ceremony ceremony took place at the erstwhile Roman Catholic cemetery in Ostrówka.
Another exhumation was conducted in July and August 2011. close the Ukrainian village of Sokol on so-called. Dead field discovered a mass grave of residents of Ostrówków and Wola, which covered the remains of at least 231 people – mainly women and young children.
Another exhumed grave from the erstwhile school in Wola Ostrowiecka contained remains of at least 79 people (including women and children).
DR LEON Popek
IPN ORLIN
Source:
– 70th anniversary of “Vołyńska Crime 1943 – 2013 peculiar supplement to “Sunday Guest” prepared by IPN and the squad “GN”. Editor Andrzej Grażewski http://ipn.gov.pl/__data/assets/pdf_file/0005/114836/GN_additional_IPN_2013_Wolyn.pdf
– Institute of National Memory – Commission for the Investigation of Crimes Against the Polish Nation 2013
– ASSOCIATION OF KRESOWIAN in Kędzierzyn – Kozl ul. Skarbowa 10 according to Stanisław Woczą "Sutanna dipped in blood"
http://www.kresykkedzierzinkozle.home.pl/page43.php
http://www.kki.pl/pioinf/industrial/history/rus/cerkwie1.html
http://www.pogonowski.com/display_pl.php?textid=82
