The atmosphere of a joyful household picnic in which Poles celebrate the anniversary of the tragedy of the Warsaw Uprising manifests a complete failure of capacity to usage reason.
Like in the climax of the “Apocalypto” scene Mel Gibson We celebrate bloody sacrifices, which are worthy of mourning and not foolish expressed joy. The celebrations of the Eighty-first Anniversary of the Uprising of 1944 so "brought out of scale" that the cry of Christ the Lord over Jerusalem became incomprehensible. “When Jesus came close to Jerusalem, and saw the city, he cried over it, saying, If you had besides known this day of yours, what is to your peace, and now it is hidden in your eyes. For days shall come upon thee, and thy enemies shall environment thee, and they shall besiege thee, and they shall besiege thee from everywhere, and upon the earth shall they bring thee and thy children that are within thee, and they shall not leave a stone in thee, due to the fact that thou hast not known the time of thy visitation." erstwhile Christ reacts with tears and scholars in the writing with outrage, Poles – although there is no stone left on the stone from Warsaw besides – celebrate. In this “Apocalypto” the reason for the sadistic joy of the crowd is the victims of the captives' intrepid business. What is the reason for the joy expressed by Poles grilling sausage in honor of fallen fathers and grandparents?
Mane, tekel, fares.
The demolition of Warsaw had the same causes as the demolition of Jerusalem. In specified cases, the pursuit of power is decided. It directed judaic insurgents in the fight against Titus Flavius in 66 years after Christ, as did the authorities of the Polish underground state in 1944. They feared losing their power to Stalin, and it was this fact that forced them to emergence up, alternatively than patriotic fantasymagories, which they tried to explain (see Jan Ciechanowski, “The Warsaw Uprising. A outline of political and diplomatic ground, 2014). This, of course, was nothing fresh in Polish history. The same can be said about the insurrectionists of 1830 or 1863. erstwhile Józef Piłsudski He came to power as a consequence of the 1926 May bombing, it turned out that his full program was... exercising power. besides the marshal Edward Rydz-Smigler in the dramatic situation of September 1939, it was more interesting where his main political rival was located than commanding an army. "Unfortunately, Marshal Zigła – Rydz alternatively of focusing on directing the actions of his own troops, he followed the president of Poland only as it seems, in order to warrant his office in the event of resignation Prof. Ignacy Muscicki“ ” (Grzegorz Górski, “September 1939. A fresh Look”, p.233).
Specificly, Polish is accompanied by spiritual politics by an emotional-ideo conglomerate, which can mostly be called Polish messianism (Romanism). He is the reason why we are able to "celebrate" disasters. It is characterized by a combination of washed from the dogmatics of charismatic Catholicism with revolutionary ideas of Enlightenment. "The Revolutionary Polish Romanticism, although present considered to be superior to German or French feeling and literary genius, besides came over the Vistula River from the West, as it was born as a sidestream of French enlightenment" (Adam Wielomski, "Is Russia a catechone?" [in:] "Between Realism and National Apostasy", 2015, p. 347). Since the times of Stanislaus, the influences of Enlightenment have encountered in Poland spiritual indifference of political elites and emotional, inactive shaped by the Franciscan order of piety (see, for example, Richard Butterwick, “Light and flame. Rebirth and demolition of the Republic of 1733-1795”, 2024). These circumstances have decided on a circumstantial Polish merger of “unrepentant enemies” for which Henryk Rzewuski (1791-1866) considered post-post-celebratory Western civilization and Catholic religion. This most prominent Polish conservative thinker of the 19th century (or possibly all centuries), as well as Joseph de Maistre, Louis de Bonnwhether Donoso Cortés He felt that “the fall began in the 16th century with a rationalist renaissance and a rebellious reformation to then detonate in the form of a French revolution and a planet of bourgeois bankers, debt sharks, economists whose worldview is profoundly laity. They are the supporters of the revolution, and anti-religious ideas express their materialistic approach to the world" (A. Wielomski, Ibid., p. 351).
An Insight in the Church
The Catholic Church recognized the situation as much as Rzewuszki until the Second Vatican Council. Politics understood, as the pursuit of power over the people alternatively than the illusory emancipation of the people from power. Grzegorz XVI encyclical "Cum primem" (1832) condemned the November uprising, seeing revolutionaries insurgents abuse religion for national affairs. Interestingly, the condemnation has never been cancelled and inactive applies to all participants, supporters and supporters of the uprising, which does not make a peculiar impression on Catholics in Poland. For the same reasons Pius IX refused to sacrifice the banner of Mickiewicz's legion.
These facts have provoked widespread outrage in Poland, and to this day they are understood only in a political way, as if the the theological and doctrinal context did not exist. This is due to the fact that “instructive and revolutionary Polish projects in the 19th century were part of the overall concept of a fresh Europe of Carbonar – revolutionary circles. A Europe of Vienna's power performance was to replace the federation of democratic European republics. They were to be based on the following principles: (1) democracy and sovereignty of the people in the state; (2) the democratisation of the Church, which should be governed by God's people, and not the hierarchs led by the pope; (3) the democratisation of the family, consisting in transforming the patriarchal model into partnership, based on free relationships." (A. Wielomski, Ibid., p. 341).
At the Second Vatican Council (1962-1965) The Church itself adopted these principles, which the last results in the form of administrative (!) implementation of the alleged synodality of Catholics are forced to endure. Thus, the Polish church can be considered a precursor of the Second Vatican Council. The Polish Pope Karol Wojtyla chose not by accident the name John Paul; in honor of John XXIII, who convened the Council and Paul VI, who ended it. Poland was the country that did not see any opposition to the council revolutions, which were gradually administered by the cardinals. Stefan Wyszynski (1901-1981). Apparently, Poles do not see the difference between conventional Catholic and post-sobor teaching. So the father rightly emphasized Józef Maria Innocent Bocheński OP (1902-1995), that the church in Poland before the council was post-conservative. And the effects are serious. While the collapse of the last Catholic states, Poles who were absorbed by “communism” in their own country may not have noticed, the effects of the introduction of the rule of spiritual freedom can be experienced on their own in any grocery store. The difficulty of uncovering food there among the mass of pseudo-food products does not substance erstwhile freedom of choice itself counts, not what is chosen. Experience does not always mean to understand.
Social Progressive Religion
The end of the Gospel pericopy which I began the article is as follows: "And erstwhile he entered the temple he began to throw distant and sale in it and the merchants, saying unto them, It is written that my home is simply a home of prayer, and ye made it a cave of robbers." The intent of the temple is to worship God, which becomes impossible if something is confused with or placed in his place. This is what happened in the case of an insurrectional messianism, which placed the Polish substance in the place of God, just as the Jews placed the earnings in the place of temple worship. specified idolatry is easy identified in the psychology of noble youths, as quoted by the author: “This group was characterized by absolute idealism, coupled with a complete deficiency of cognition of the real world. These young people believed that the decisive political and military importance has will, spirit, and above all moral right [...] the real Pole has only 2 options: either win or die. It was a political expression that entered the planet in a way that was viewed by romanticism, which had just triumphed in the literary world" (ibid., p. 335).
We are clearly dealing with the right logic for spiritual life and relation with God (e.g. Mt, 13, 44-46) and transferred to the political area. Relationships with God concern the virtue of faith, hope, and love, for their subject is God. And politics should govern discretion, justice, moderateness and valor, and their subject is not God, but certain “human actions,” even as he describes in his work entitled Ludwig von Misses (1881-1973). While the first are supernatural and "washed", the second is fundamentally natural (although they can besides be "washed" while remaining natural). A Pole like any man can only be saved or condemned (all or nothing) but as long as he lives he besides has another political opportunities and responsibilities that have nothing to do with "all" and "nothing"! The ignorance of these foundations of Catholic doctrine ('You shall have no another gods before me') present in all conventional prayer book for the people is very akin to the confusion of nature and graces present in modernist Catholic theology which the Second Vatican Council adopted.
This can only be explained by the traditionally irrational, emotional nature of Polish religion. While religion in God allowed a certain English author to desacralise England, we will not see a akin effect in the believers of Polish writers. This leads to a sad reflection on the not peculiarly deep nature of spiritual life in Poland (cf. Réginald Garrigou-Lagrange OP: "Three periods of interior life with the introduction to life in heaven", 2018). In specified a situation, it is impossible to know the time of haunting. But it is understandable to have grotesque household picnics for 200,000 victims, including their own grandparents or great-grandfathers! The usage of irrational religiousness was shown by Bolesław Prusai in “Faraon”. The question arises who utilized and uses Polish religion?
Do my job?
It becomes understandable in this context that a rational political thought, if not counting conservatives left behind, only brought national movement. It was not based (at least initially) on religion, derived from the positivistic and evolutionary ideas of the 19th century. The ideas frequently of hostile religions, though yet inconsistent with it. According to Catholic dogma, there can be no contradiction between religion and reason (science), since religion itself remains an act of reason (knowledge). However, it seems that knowing why a social Darwinist Roman Dmowski writes the brochure “Church, Nation and State” in 1927 is inactive a hard challenge for the average Pole and besides for many Polish intellectuals.
Evidence of almost a complete deficiency of work on this subject. The deficiency of interest in the subject of religion is characteristic for Poles and discipline is typical of east religions and in this respect Polish Catholicism resembles Orthodoxy, in which this problem does not be (similar to scientifically understood theology). specified practiced religion will be ruthlessly utilized politically, as is the case in both Orthodoxy and Protestantism ("Cuius regio, eius religion"), which the Catholic Church did not admit until the "Dignitatis humanae" of the Second Vatican Council. Nationalism itself, however, has obtained technological improvement by Polish theologians in the people of Jack Voroniecki OP (1878 – 1949) and Józef Bocheński OP, who proposed realistic ontology of the nation and its customs.
It is very worrying that politics is inactive influenced by conventional messianism in Poland. "Prometeism revived the national concept of Józef Piłsudski from 1918 to 1921, leading among another things to the disastrous expedition to Kiev, and the second half of the 20th century became the basis of political thought Jerzy Giedroycia and the Paris Culture, on which the Solidarity elites rose, from which contemporary Polish politicians in turn originate" (A. Wielomski, Ibid., p. 342). The 2008 National safety strategy (SBN) states: “Promoting transformation processes in east Europe... In particular, Poland will work hard to deepen its comprehensive cooperation with Ukraine and Georgia (...) We number on democratic change in Belarus and its binding to the community of the Western world" (SBN, paragraphs 40, 43, 49). Wielomski unmercifully points out Messianic strategists: “The strategy of national security, prepared in Warsaw in 2008, could besides be written by Polish expatriates in Paris around 1835. Mickiewicz and Słowacki would only give it a nicer literary form, most likely a poem" (ibid., p. 343).
Polish messianism does not ask itself about reasons and objectives, due to the fact that it is for itself a justification of its only possible proatlantic and anti-Russian position. This is simply a evidence that Poles are incapable to admit each another in the Latin tradition, which is the only 1 that provides the anticipation of non-political identification. It is characteristic that, nevertheless undiagnosed, the treatment is always the same and is never in the Latin spirit. And so for Andrzej Nowak The resurgent nihilistic Russian neo-imperium found itself a fresh ideological expression to unite it with support outside Russia. In the times of the USSR it was communism and now opposition to Western moral liberalism (Paul Rojek, "Between Antichrist and catechone", [in:] "Between Realism and National Apostasy", 2015, p. 370).
The other is Anna Ranzana's position, which points out that Russia is authentically returning to its Christian traditions, becoming an “real homeland of planet conservatism” (ibid., p. 377). The point of departure of both sides is the conviction of historical continuity with the erstwhile Russia. In Nowak's case, this is the continuity of imperial heritage and in the case of uncommon continuity of conservative tradition. Paul Rojek, who believes that “Russian conservatism did not last 1917, and Russian imperialism suffered an irreversible defeat in 1991 [...] Russia is neither nihilistic neoimperium nor Christian postimperium, but simply nihilistic postimperium” (ibid., p. 378). Russia would implement a Turkish decay model, becoming a national state.
Without deciding which position is right (nearest to me to Rojek) I would like to point out that all 3 authors know only 1 remedy: more "janiepawlism". For the "thousand-year Latin tradition, memory and tradition of John Paul II" is allegedly the same. The closest correct diagnosis is the Rojek, paying attention to the reputation and profession. “Poland was expected to become for the planet what Russia is now, according to some, becoming. Poland, which defeated anti-Christian communism, was to formulate an alternate to secular liberalism, to lead the fight for a fairer, more human social, economic, political and global order. Nothing like that happened. The large ideals of Solidarity were forgotten, and John Paul II's teaching, which clearly expected Poles to have another mobilization, was rejected by the intellectual leaders of the 3rd Republic" (ibid., p. 385). But why didn't the Rojek answer? The answer does exist, however, and I tried to scratch it.
Vladimir Kowalik
photo of wikipedia
Think Poland, No. 35-36 (31.08-7.09.2025)
