Resurgent Antisemitism: Global Perspectives

9. The Catholic Church, Radio Maryja, and the Question of Antisemitism in Poland

9 The Catholic Church, Radio Maryja, and the Question of Antisemitism in Poland Anna Sommer Schneider As bishop of Rome and successor of the Apostle Peter, I assure the Jewish people that the Catholic Church, motivated by the Gospel law of truth and love, and by no po­ liti­ cal considerations, is deeply saddened by the hatred, acts of persecution and displays of antisemitism directed against the Jews by Christians at any time and in any place. —John Paul II, March 23, 2000, Jerusalem Historical Dimensions of Antisemitism The question of antisemitism has never been thoroughly researched in Poland with regard to ideological, po­ liti­ cal, and social developments. It is not clear whether antisemitism, in all its forms, is a “by-­ product” of the growth of antisemitic propaganda in West­ ern Europe or a Polish phenomenon. Apart from some sociological studies, antisemitism has been virtually ignored by Polish scholars. The subject has been considered cumbersome and even taboo.1 For some, research into this issue is irrelevant since they believe that the problem of antisemitism doesn’t exist in Poland. For others who might be inclined to carry out such a study, available survey data is rather fragmentary and inconsistent and does not provide scholars and others with the necessary empirical information. One of the questions that needs to be asked is whether there is a “unique” type of antisemitism found in Poland, as is argued by many scholars and religious leaders around the world. Or, as others have suggested, perhaps the problem in Poland is really about the denial of the existence of anti- The Catholic Church, Radio Maryja, and Antisemitism | 237 semitism. Whether we are discussing the issue of overt antisemitism or the denial of its existence, one thing is certain: over the course of centuries the image of Jews in Christian culture has assumed a strongly symbolic dimension, which has had the effect of increasing the number of negative and stereotypical images of Jews. This illustrative example is widespread in a Catholic country such as Poland, where antisemitic attitudes have been a by-­ product of Christian society and culture and are not just confined to theological underpinnings. As we examine the Polish church and antisemitism, one of the challenges is to analyze and distinguish between self-­ identified antisemites and people whose antagonistic feelings toward Jews stem from negative stereotypes.2 Negative and antisemitic images created by Christian culture have survived and thrived to this day, even without the presence of Jews. How can one explain the existence of a Polish antisemitism without Jews? Father Romuald Jakub Weksler-­ Waszkinel said that “the Jews are not needed to perpetuate antisemitism. A sick Christianity is sufficient. And Polish Christianity—and more precisely, what dominates in Polish Catholicism—is sick and infected with anti-­Judaism.”3 For centuries, Jews were seen as aliens who never strived to fully assimilate into the local culture . The negative stereotypical images of Jews, derived from the teachings of the Church, cultivated these myths and beliefs especially around such significant events as Easter, as expressed in the Passion of the Christ. Some commentators, like Alina Cała, a distinguished Polish scholar, see this line of debate as more akin to a criminal-­ murder story than a true theological question. Needless to say, the practice of the Church of accusing Jews of killing Christ has led to a complete distortion of the theological significance and meaning of the death and resurrection of Christ (the basis for the founding of Christianity).4 It also led the Jews to be held accountable for the death of Jesus and at the same time be viewed as “supernatural” in their powers. The Jew also assumed a symbolic dimension and was of­ten associated with fertility, well-­ being, and happiness.5 By contrast, the same belief in the “supernatural power” of Jewish people of­ten turned against the Jews, who were blamed for causing natural disasters , poisoning of wells, and other misfortunes. For decades, the argument has prevailed in the pub­ lic discourse in Poland that while a number of European countries tried to banish their Jewish citizens, Poland became a kind of asylum for those refugees, due 238 | Anna Sommer Schneider to privileges granted by Polish rulers that secured Jewish rights and safety. The seventeenth century, which witnessed the high point of the development of Jewish cultural and religious life in Poland, was labeled the Para­ dis Judeorum (Jewish Paradise). It should be recalled, however, that despite the atmosphere of...