Christ of Europe
Christ of Europe, a
The concept, which identified Poles collectively with the messianic suffering of the
Mickiewicz had helped found a student society (the Philomaths) protesting the partitions of the Polish-Lithuanian Commonwealth, and was exiled (1824–1829) to central Russia as a result.[6] In the poet's vision, the persecution and suffering of the Poles was to bring salvation to other persecuted nations, just as the death of Christ – crucified by his neighbors – brought redemption to mankind.[7] Thus, the phrase "Poland, the Christ of Nations" ("Polska Chrystusem narodów") was born.
Several analysts see the concept as persisting into the modern era.[8][9][10]
Historical development
The
Long before Poland was partitioned the privileged classes (
A key element in the Polish view as the guardian of Christianity was the 1683 victory at Vienna against the Turks by John III Sobieski.[a]
Beginning in 1772 Poland suffered a series of partitions by its neighbors Austria, Prussia and Russia, that threatened its national existence. The partitions came to be seen in Poland as a Polish sacrifice for the security of Western civilization.[16]
The failure of the west to support Poland in its 1830 uprising led to the development of a view of Poland as betrayed, suffering, a "Christ of Nations" that was paying for the sins of Europe.[17]
After the failed uprising 10,000 Poles emigrated to France, including many elite. There they came to promote a view of Poland as a heroic victim of Russian tyranny. One of them, Adam Mickiewicz, the foremost 19th-century Polish romanticism poet, wrote the patriotic drama Dziady (directed against the Russians), where he depicts Poland as the Christ of Nations. He also wrote "Verily I say unto you, it is not for you to learn civilization from foreigners, but it is you who are to teach them civilization ... You are among the foreigners like the Apostles among the idolaters".[16]
In "Books of the Polish nation and Polish pilgrimage" Mickiewicz detailed his vision of Poland as a Messias and a Christ of Nations, that would save mankind.[18]
- And Poland said, 'Whosoever will come to me shall be free and equal for I am FREEDOM.' But the Kings, when they heard it, were frightened in their hearts, and they crucified the Polish nation and laid it in its grave, crying out "We have slain and buried Freedom." But they cried out foolishly ...
- For the Polish Nation did not die. Its body lieth in the grave; but its spirit has descended into the abyss, that is, into the private lives of people who suffer slavery in their own country ... For on the Third Day, the Soul shall return to the Body; and the Nation shall arise and free all the peoples of Europe from Slavery.
The last western failure to adequately support Poland, in Poland labeled
During the communist period going to church was a sign of rebellion against the communist regime.[12] During the time of communist martial law in 1981 it became popular to return to the messianic tradition by for example women wearing the Polish eagle on a black cross, jewelry popular after the failed uprising in 1863.[20]
Partly due to communist influenced education (that used is as a symbol of martyrdom of anti-Nazi and anti-fascist resistance), during the Communist era
The Catholic Church, in addition to having provided the main support for the solidarity movement that replaced the communists, also has deep roots of being wedded to the Polish national identity.[22] Polish society is currently struggling with the question of how deeply the Catholic Church shall be allowed to remain attached to Polish national identity.[22]
Contemporary status and criticism
Several analysts see the concept as a persistent, unifying force in Poland.
In 1990 Rev.
Historical proponents
- Wojciech Dębołęcki
- Zygmunt Krasiński[25]
- Adam Mickiewicz
- Andrzej Towiański
- Stanisław Wyspiański called Poland "the Christ of nations" due to its endurance of suffering[12]
Historical critics
See also
- List of Polish Martyrdom sites
- Messianism
- Messianism in Polish philosophy
Notes
- ^ The European wars of religion did not happen in the Polish–Lithuanian Commonwealth. The counter-Reformation in Poland "was seen as a triumph of Catholicism, which dominated life and customs. The concept of 'Christian Nation' became synonymous with catholicity. Political and religious threats thus became intertwined. When the Polish nation is threatened, God and God's cause are threatened. Poles view themselves as the only country in northeastern Europe which guards Christianity. A decisive role in consolidating this belief was the victory" at the Battle of Vienna, under the leadership of Sobieski, which Poles regarded "as a unique contribution to Europe" during the Great Turkish War.[4]: 3
References
- ^ Chris Coleborn, The Relationship of the Reformed Churches of Scotland, England, Western & Eastern Europe from the 1500s to the 1700s, Protestant Reformed Seminary Theological Journal; Volume 36, Number 2, April 2003
- ^ Mesjanizm, historiozofia i symbolika w "Dziadach" cz.III eSzkola.pl 2004–2009: "Widzenie księdza Piotra." Internet Archive.
- ISBN 978-0-7914-1202-2.
- ^
- ^
ISSN 0035-1962 – via Wikisource.
- ^ ISBN 978-963-9116-71-9.
- ^ "Polska Chrystusem narodów" at sciaga.pl
- ^ ISBN 978-1-4129-0101-7. Retrieved 10 February 2011.
- ^ ISBN 978-0-415-45335-6. Retrieved 10 February 2011.
- ^ ISBN 978-0-415-41405-0. Retrieved 10 February 2011.
- ISBN 978-0-674-55956-1.
- ^ a b c Sancton, Thomas A. (January 4, 1982). "He dared to hope: Poland's Lech Walesa led a crusade for freedom". Time. p. 5. Archived from the original on 16 November 2023.
- ^ Anthony D. Smith "National Identity" (1993), p. 83. [verification needed]
- ISBN 0-521-57697-0. [verification needed]
- ^ Roman Jakobson "Selected writings. 6, Early Slavic paths and crossroads. Comparative Slavic Studies: p. 78. [verification needed]
- ^ a b Prizel 1998, p. 41 [verification needed]
- ^ Prizel 1998, p. 42.
- ^ Jerzy Lukowski, Hubert Zawadzki "A Concise History of Poland" p.163
- ^ Prizel 1998, p. 74.
- ^ Stefan Auer "Liberal Nationalism in Central Europe" (2004) p.68
- ^ The Crosses of Auschwitz: Nationalism and Religion in Post-Communist Poland Sabrina P. Ramet, Catholic Historical Review, July 2007.
- ^ a b Crosses of Auschwitz: Nationalism and Religion in Post-Communist Poland, Kumar Krishan, Journal of Political and Military Sociology, Summer 2007
- ISBN 978-0-415-45335-6. Retrieved 10 February 2011.
- ^ Engelberg, Stephen (November 7, 1990). "A look at Nazi era is urged in Poland". New York Times. Retrieved 15 November 2023.
- ^ William Safran, The Secular and the Sacred, p. 138. [verification needed]
- ^ Stanislaw Gomulka, Antony Polonsky, Polish Paradoxes, (1991) p. 35. [verification needed]