Antisemitism, Christian Ambivalence, and the Holocaust

2. Rabbinic Judaism in the Writings of Polish Catholic Theologians, 1918–1939

Rabbinic Judaism in the Writings of Polish Catholic Theologians, ∞Ω∞∫–∞Ω≥Ω 2 Anna ©ysiak In the interwar period, Polish prelates spent a great deal of time discussing Jewish matters. Authors wrote much about the ‘‘Jewish Question,’’ including Jews’ so-called involvement in capitalism, socialism , liberalism, and revolutions; their anonymous empire aimed against all non-Jews, especially Christians; and their destructive and demoralizing impact on social, political, and cultural life. Both nationalistic and Catholic publications, whether mass-circulated or elite, dealt with this issue by using religious arguments and terminology while also making reference to history, psychology, economics, politics, and culture. Stemming from the value Polish society placed on religion and the Catholic faith, these religious arguments held great significance in Polish society. At the same time, they denigrated the Jewish faith and Polish Jews, for they presented Catholicism as the only true religion and stigmatized Judaism as the root of moral evil. In this essay, I examine the image of rabbinic and modern Judaism in the most important Polish Catholic periodicals connected with academic centers and seminaries. The editors aimed their articles at the Catholic intelligentsia, both lay and cleric. These journals included Ateneum Kap™ańskie, a monthly edited by W™oc™awek Seminary professors, Gazeta Kościelna, from the Lwów area, G™os Kap™ański, a Lublin-based monthly, Przegl˛ ad Biblijny, published in Kraków, and Przegl˛ ad Katolicki and Przegl ˛ ad Powszechny, both of which targeted Warsaw. In addition to these journal articles, I will also examine books and brochures by Catholic theologians who were considered experts in Judaism. Rabbinic Judaism in the Writings of Polish Catholic Theologians 27 The presentation of Judaism in Catholic writings was inseparably linked to the concept of Catholic truth and mission. For instance, the article ‘‘The Dogmatic Justification of Missionary Assignments and Obligations ’’ in Misje Katolickie discussed the relationship between Catholic truth and God. It claimed that Catholic truth radiated with a spirit of harmony and a compound of multiplicity and singularity, whose source was God. Missionary outreach was understood as part of God’s general plan, and God Himself was the center of the mission. The Catholic religion’s universality and truth ensured its ability to overcome any national limitations. Despite the di√erences among people, humanity was one, because it originated in the biblical couple of Adam and Eve. The Church’s role, through its missionary outreach, was to bring people closer to divine grace. Although human nature was free and able to accept God’s grace freely, to reject this grace would bring certain death and condemnation. Even to despise this fact was to attack God’s power over creation and to sin against the Holy Spirit.1 The idea of the Church’s inherently missionary nature derived from the message of Jesus Christ to proclaim the Gospel to all nations. Its zeal was manifested, among other things, by the widespread theological thought in papal and conciliar documents through the principle Extra Ecclesiam salus non est—there is no salvation outside the Church.2 This principle was often understood literally to mean only a baptized member of the Church could be saved, since the Church alone controlled the means to salvation. However, a few Polish theologians o√ered contrasting interpretations. For example, in his article, ‘‘Extra Ecclesiam salus non est in the Light of the Teaching of St. Augustine,’’ Father Jan Czuj examined God’s salvific acts in St. Augustine’s writings. According to Czuj, salvation outside the Church was possible if the visible means were unavailable. O≈cial doctrine had actually contained this novel understanding since the Council of Trent. Czuj argued that St. Augustine never completely excluded the possibility of salvation outside the Church. Rather, he emphasized the value of faith and love present outside the Church. He claimed that Jesus Christ revealed himself in many di√erent ways to many di√erent people and nations, even before his coming into this world. Czuj maintained that while God never begrudged anyone grace, God did refuse those who were unworthy by their own actions. Nevertheless, he argued that since Jews lived among Christians, they, in turn, could access the visible means of salvation present in the Church. Therefore, Czuj reasoned, a Jew could be saved, even if he maintained his Jewish faith. Still, a Jew had to show his readiness to convert and to be baptized.3 28 Anna ©ysiak Among...