Christmas in Liberated Rome: Ukrainian Allied Soldiers Celebrate in 1945

            Until the twentieth century, the Ukrainian population of Rome consisted in a handful of seminarians and priests who studied at the Greek College. A separate Ruthenian College (as Ukrainians were then known) was founded in 1897. In 1904, its direction was entrusted to Ukrainian priests of the Basilian Order. The College was re-christened Saint Josaphat's in 1932, upon moving to a new building on the Janiculum Hill. At that time, the Sisters Servants of Mary Immaculate took charge of its kitchen. The Basilians transferred their international headquarters from Galicia to Rome and moved into the former college building next to the Church of Saints Sergius and Bachus. 

The few Ukrainian lay people in Rome were mostly political refugees from the failed struggle for independence, or dissidents from the Soviet Union. During the Second World War, the most prominent were: Yevhen and Nina Onatsky and their daughter Nastya, Olha Konovalets (the widow of OUN leader Evhen) and their son Yurko, the mezzo soprano Evheniya Zarytska (Zareska), Professor I. Hrynenko and family, Messers Federonchuk, Kozlovsky, Chernytsya, a student named Shevchenko, the painter Faliev and his wife, Nestor and Ida Small-Stotsky, former UNR diplomat Jan Tokarzewski-Karasziewicz and his wife Oksana, daughter of Oleksander Lototsky.

Bishop Ivan Buchko had studied in Rome before and after the First World War (the seminary had to leave from 1915 to 1920). In 1929, he was named Auxiliary Bishop to Metropolitan Sheptytsky. A decade later, in the summer of 1939, he was dispatched to Brazil and Argentina on an apostolic visitation (fact finding mission). Due to the outbreak of war and ensuing occupations, he was prevented from returning to Lviv. At first, he was assigned to assist the Ukrainian Bishop in USA and serve as parish priest of the floundering Saint George's Parish in Manhattan. There was some discussion of him transferring to Canada to assist an ailing Bishop Ladyka. None of these projects came to fruition as, on denunciations by the Soviet Embassy, US officials deported him. On the morning of 29 November 1941, he arrived in Rome and was given lodgings at Saint Josaphat’s Pontifical College. A bishop in residence made the College a focal point for the Ukrainian colony in Rome. 

The College's Basilian superiors invited the bishop to celebrate a pontifical Divine Liturgy in the College chapel each Christmas Day (25 December according to the Gregorian Calendar). In his journal, Bishop Buchko recorded that in 1941 and 1942 the entire Ukrainian colony of Rome attended this service, despite the fact that most of them were Orthodox Christians. During the dark period of German occupation in 1943, a ray of light shone through. On Christmas Eve the Pope received greetings from the Roman Curia. On that occasion, he conveyed to Buchko a general blessing on all Ukrainians and in particular upon Metropolitan Andrey Sheptytsky in occupied Lviv. The following day, however, only nine members of the Ukrainian colony attended Buchko’s Christmas Liturgy. Some were in hiding, some had had left Rome, and Evhen Onatsky had been arrested and was languishing in a German prison.

Most Romans were awaiting the arrival of the Anglo-American forces to liberate the city from the Nazis. Some, however, were a little apprehensive due the Allies war record, and among these was the Spiritual Director of the College, Father Teodoziy Halushchysnsky. Britain and America were known as Protestant countries and were allied with the Catholic Church’s sworn enemy, the Soviet Union. The Allies that destroyed the Basilica of San Lorenzo in 1943 and bombs continued to fall on some civilian areas. In February 1944, the Americans damaged the Papal Palace at Castelgandolfo and destroyed Propaganda Fide’s villa (where many Jews and dissidents had taken refuge). A few days later, they also destroyed the ancient Monastery of Monte Cassino. Some worried that the Allied armies might wreak havoc upon the seat of the seat of the Catholic Church. Nevertheless, these apprehensions proved to be unfounded.

The first American battalions entered Rome on the evening of 4 June 1944. Only six days later, the first Ukrainian solider made his way to Saint Josaphat’s College. This was Stefan Fyk of Hamtramck, Michigan, who, before the war, had worked for the American-Ukrainian newspaper Narodna Volya, published in Scranton, Pennsylvania. The following day, 11 June, Sergeant Kulyk from Yorkton, Saskatchewan, paid a visit. His family were Orthodox Christians from Bukovyna. On 18 June, Yaroslav Kolosivsky arrived, and American soldier born in the Ternopil region. He had told stories of Ukrainian bravery and sacrifice in the Allied Forces. He himself had been awarded 3 medals and boasted of how he had painted “The Spirit of Ukrainian Americans” on fighter planes. Only a few years before, Bishop Buchko had blessed his marriage at Saint George’s in Manhattan. Before parting for the Perugia Front, he brought a gift real coffee for the bishop, who shared it with the College superiors.

More Canadians visited the following month. The first was 47-year-old Flight Lieutenant Andriy Nykoliuk (Anrdew Nikoluk) of Toronto, who came on Sunday, 2 July. Born in the Dolyna district of Western Ukraine, he had served in the Austrian Forces and the Ukrainian Galician Army during the First World War. While stationed in England in 1943, he had been one of the founders of the Ukrainian Canadian Servicemen's Association (UCSA), headed by Flight Lieutenant Bohdan Panchuk. Nykoliuk revealed that 50,000 Ukrainian ethnics had joined the Canadian Forces and 70 had already died in battle to spread freedom throughout the world. Nykoliuk promised to bring the 20 Ukrainians from his own unit to visit Saint Josaphat’s College.

Ten days later, on 12 July, another initiator of the UCSA, Vasyl Kyryliuk (William Kereluk), came to call. Although a Saskatchewan native, his family originated Kitsmanya near Chernivtsi. Bishop Buchko described him as an excellent man, a deeply religious Orthodox Christian interested in church affairs. Kyryliuk was very convivial and remained throughout the afternoon and for supper. The following day, he attended the Wednesday General Papal Audience and then returned to the College. Bishop Buchko was surprised and edified by these young men whom, unlike many other Anglo-American combatants, did not appear to be pleasure-seeking. Instead of frivolities, they sought out the company and conversation of their fellow Ukrainians. Kyryliuk left a monetary gift for Mrs. Onatsky, whose husband was still in German captivity, and for Yurko Konovalets hiding in the French Seminary, whose mother had been arrested by the Americans at the request of the Soviets.

In the following months, Canadian soldiers named Onyschuk, Bendziak (brothers), and Nahirnyi visited Saint Josaphat’s, and Kolosivsky and Kyryliuk made repeat visits. The latter was appointed Liaison Officer with the Soviet Army. On 2 September, he recounted to Buchko of meeting 15 Ukrainian Soviet officers who were, at first, reluctant to speak with him. He gave them copies of the Canadian newspaper Novyi shlyax and encouraged them and others in the Soviet Army to visit the College. Other Ukrainians came to Saint Peter’s but were prevented from attending the Papal Audience by their Russian superior officers.

In September 1944, there were 13,000 Ukrainians in the Polish Corps serving in Italy. Mykola Kulishko from Volhynia called at Saint Josaphat’s College on 10 September. He told of the discrimination against Ukrainians in the Polish Army and confessed that many wanted to transfer to the other Allied divisions. Hryhoriy Sydor from Vaneva in the Sokal Region, had been deported to Siberia by the Soviets. He visited on 12 September and also spoke of poor treatment in the Polish Corps. Ivan-Isydor Senyshyn had been a Basilan lay brother in Zhovkva and joined the Polish corps when it was reconstituted in the USSR. He stopped into the College on 17 September. The names of Yaroslav Zhaba, N. Sperkach, Mykola Kornuta are also recorded in the college journals. With an influx of Ukrainian soldiers in Rome, two of the College’s doctoral students, Rev. Romuald Rudnytsky and Ivan Bilanych, offered their services as guides.

Complaints from Ukrainian soldiers reached the ears of General Anders and the Polish Military Ordinary, Bishop Gawlina. On 23 October, two officers from the propaganda section of Anders Second Corpus, Zielicki and Jerzy Giedroyc came to discuss the situation with Bishop Buchko, and Bishop Gawlina came himself to call, two days later. Buchko was invited to visit the Polish Army propaganda unit on 26 October. The Poles were courting him as part of a desperate campaign to retain Eastern Galicia and Volhynia in postwar Poland. During these meetings and with Vatican authorities, Buchko lobbied for Ukrainian soldiers to have access to liturgical and spiritual care in their own rite, which was not being provided even by the appointed chaplain.

On 15 November 1944, Andriy Nykoliuk wrote to Bishop Buchko to ask the College superiors to allow the UCSA to hold a Julian-Calendar Christmas celebration (on 7 January 1945) for the Canadian soldiers in Italy. The USCA would provide all victuals and beverages if the Sisters Servants would agree to prepare the meal. A Winnipeg Ukrainian Women’s association had also donated 300 cigarettes. Visiing soldiers began to deliver packages on 28 December. Bishop Buchko also wrote to London to invite UCSA head, Bohdan Panchuk.

On the evening of New Year’s Day 1945, Kyryliuk arrived from Bari. He informed the bishop that not all the Ukrainian Canadians would be able to attend the celebration because many were at the front fighting the Germans. Nonetheless, the Canadian High Command had promised that each attendee would receive a package of food from which the Sisters could prepare the festive meal. 

Despite treacherous snowed-in roads and non-stop rain, on 4 January the invitees began to arrive in Rome. Most took lodgings at pensions and hotels, but seven were put up in spare rooms at the College. The next day, a transport of 5 soldiers arrived, led by Sargeant Tykholis from Welland, Ontario. In the afternoon, a second convoy arrived led by a Sarchuk, a church cantor in Tvey, Saskatchewan, with a lively sense of humour. The last to arrive was Nykoliuk’s transport. The College clergy observed that some of the soldiers spoke Ukrainian “like natives” while others had lost the ability to converse in their ridna mova (mother tongue). 

On Saturday afternoon, 6 January, the UCSA held the inaugural meeting of its Central Mediterranean Branch in the College Recreation Room, adorned for this puroose with a cross, the UCSA symbol, and with Ukrainian and British flags. Nykoliuk was elected President, Mr. Kryschyna of Holden, Alberta, Secretary, and Kyryliuk head of Supervisory Board. Ivan Bilyak and Vasyl Tkachuk of the Polish Corps also took part.

The original plan foresaw a single celebration on 7 January, Christmas according to the Julian Calendar. But as the guests were in attendance for the Gregorian celebration of the Feast of the Theophany on 6 January, the College Superiors and the Sisters decided to prepare them the traditional svyat vechir (Christmas Eve Supper). 

The following day, Sunday, 7 January 1945, the whole Ukrainian colony, 39 Canadian soldiers and several other guests, where invited to the extraordinary Christmas feast, about 90 altogether. The celebration began with a Pontifical Divine Liturgy celebrated by Bishop Buchko and the College superiors, followed by Panakhyda for the fallen Canadian servicemen and women. Rev. Ivan Radio of Northampton, Pennsylvania, heard Confessions throughout and helped distribute Holy Communion, while the service was photographed by Captain Williams. 

Carols were sung during the luncheon of traditional Ukrainian dishes, including pyrohy (varenyky) and holubsti, prepared by the Sisters Servants of Mary Immaculate. At the head table, to the right of the bishop sat Captain Davidson from Pennsylvania, Captain Williams, Vasyl Kyryliuk, and to his left British Major Edward Sedgwick, Andriy Nykoliuk, Father Dionisiy Holovetsky (the interim Basilian Superior), and the College Spiritual Father, Teodoziy Halushchynsky. At the second table were the College Rector, Father Josaphat Labai, and other clerics. Members of the Ukrainian colony sat with the Canadian soldiers which included a Kovalsky from Winnipeg, Tykholis, Sarchuk. Petro Bohun from Habsburg, Alberta, Mykhaylo Nepypilo from Edmonton. Two Scotsmen, their transport drivers, were also included. 

Bishop Buchko welcomed the soldiers in broken English and speeches were given by Fathers Holovetsky, Father Labai and Yuriy Mylanyk. Of the soldiers, Kyryliuk, Nykoliuk, Davidson, Williams, and Sedgwick spoke. Olha Konovalets, Professor Hrynenko, and Nestor Smal Stocky brought good wishes from the Ukrainian colony. The luncheon lasted from noon until 4:00 P.M. In his journal, Buchko recorded that he had contributed financially toward food and drink because nothing was too good for the Canadians “who were to have been be my flock.” For in 1928, he had turned down the appointment as Bishop for the Ukrainian Catholics of Canada.

Kyryliuk was given a festive send-off from the College on 10 January 1945. He and Nykoliuk were so moved by the welcome and hospitality that they wrote to thank the Eastern Congregation which was responsible for the College. Subsequently, Nykoliuk sent cigarettes and conserves which the Bishop distributed among the Ukrainian laity and clergy.

Those soldiers that had not been able to participate in the Christmas festivities visted the college in the days and months following. Among these were Flight Lieutenant Sushko (son of Professor Oleksander), Dmytro Kostiv from Brooklyn, Petro Zatsny and Petro Restefaniv from Manitoba, Ivan Bayrak, Antin Senyk of Edmonton. Polish soldiers also visited including Ivan Danyliv, Yustyn Basiuk, Bohdan Sperkach, Mykola Kulishko, Lev Terletsky, Mykola Malytsky, Mykhaylo Koza, Teodor Burnyak, Yaroslav Shpikula, Oleksa Storozhynsky, and Oleksa Mostovy, Buchko’s minor seminarian future choir director in London, England, and Calgary, Alberta. Some made their Confession and asked for the Bishop’s blessing before returning to the frontlines.

After this brief period of celebration, a terrible crisis manifested itself as Ukrainian displaced persons began to arrive in Italy without lodgings or means of support. On 31 May 1945, Bishop Buchko established the Relief Committee for Ukrainian Refugees assisted by the staff of Saint Josaphat’s College, other Basilian and secular priests, and prominent members of the Ukrainian colony. 

Catholic Church and Authoritarian State: Poland 1932

According to a Christian understanding, Church and State should coexist in a harmonious complementary relationship. But debates as to how such a relationship functions and where to draw the boundaries between one and the other “power” are as old as Christianity itself. 

At the Second Vatican Council, the Catholic Church's magisterium shifted from the Church-State dichotomy to emphasizing the role of Christian believers in civil society and in the international human family. Hitherto, however, the Holy See sought to manage the relationship with treaties or concordats aimed at protecting the liberties of Catholics and to accord the Church institution with certain advantages. This was especially true in countries where Catholicism was the majority religion. 

One such country was Poland, which, after having been partitioned between three Europeans Empires at the end of the eighteenth century, emerged as an independent state in 1918. Even after the end of imperial rule, a Josephist (or Josephinist) ideology remained among the civil bureaucracy. Named for Austrian Emperor Joseph II, this rationalist Enlightenment theory relegated religion to the private consciences of believers. Anything touching on religion in the public sphere was to be regulated by state functionaries as opposed to Church officials. 

Even the Concordat between Poland and the Holy See, ratified in 1925, was fraught with diverging interpretations. Prominent Polish statesmen considered certain guarantees to be formal courtesies lacking in juridical content. In their (Josephist) view, the clergy were like civic functionaries that should be submissive to government policy. This is why they demanded that the Concordat make the bishops and major clergy swear an oath of loyalty to the State upon taking office.

The Church interpreted this oath as a promise of loyalty to the institutional state rather than to a particular regime, government, or policy. Additionally, the Holy See conceived the oath to be that befitting the office of a bishop/priest; a loyalty which did not contradict Divine Law, Church Law, or his moral duty to defend from excessive state pretensions. Marshall Piłsudski’s authoritarian regime, which took over the State in a 1926 coup, considered the oath in maximum terms. Thus, it altered the wording, for Orthodox bishops, from an oath of loyalty to one of obedience.

The history of the Second Republic is often obscured by the history of Communist and Post-Communist Poland. This is more so when we think of the role of the Church and believers in Poland. For instance, not well known is the extent of the hostility by officials of the Sanacja regime to the influence of Catholicism in society. 

Authoritarian regimes seek ever greater control over every aspect of the nation and invariably find themselves in competition with the Church, especially if the clergy and laity are fulfilling their prophetic mission to speak truth to power. Such regimes seek to denigrate the Church’s moral authority and sometimes even attempt to usurp its preaching and teaching role. Secular officials tell the faithful that good Catholics are those who respect the civil leadership. Those who challenge are labelled with simplistic slogans. The regime activates useful idiots as well as honourable but naive patriots, who hesitate to believe evil of the leadership. In more recent contexts, new forms of Joseph[in]ism have made a comeback.

 

The following document was presented to Pope Pius XI by the Primate of Poland, Cardinal August Hlond, in March 1932. It certainly shows its age and mindset of the time. And yet it is valuable to understand s the historical situation only seven years before the beginning of the war which, de facto, ended the existence of the Second Polish Republic.

SECRET INFORMATION

on the Religious-Political situation in Poland

Rome, 14 March 1932

For some time now, unfortunately, one notes a certain tension between the Government and the Church in Poland. The causes? Government circles blame the Church, asserting that the Episcopate is aggravating the Government and that the lower Clergy is in political opposition to it. How do things stand in reality?

 

1- THE ATTRIBUTES OF GOVERNMENT CIRCLES

In the Government and its party, which makes up the majority in the legislative chambers, there are undoubtedly Catholics. However, the majority of the government’s parliamentary coalition is made up of people who are religiously indifferent and positively adverse to Catholicism. There are Socialists, free thinkers, sectarians, apostates and Freemasons, not to mention Protestants, schismatics and Jews. Among the Catholics, then, there are those who come from Socialism, which they remain infected with especially in those that concern public life and relations with the Church. This is also the case of Marshal Piłsudski.

The Government of today, with a few exceptions, is composed of legionary officers of not very high intellectual culture and of poor political preparation. Their government is dictatorial in principle and their way of perceiving and taking things is military. They do not make much effort to conform to the European standards and especially do not see the need to do so in internal administration.

 

2 – POLITICAL IDEOLOGY OF GOVERNMENT CIRCLES

The idea of ​​the State has not yet crystallized in the government’s program. It oscillates between fascist and bolshevik conceptions. The omnipotence of the State is however one of the cornerstones of the present political system. The citizen, the individual, no longer counts. The family is almost excluded from the influence on the spirit of education in state schools, which is based on the cult of Marshal Piłsudski. Nobody has an idea of ​​what normal relations with the Church should be. Government spheres feel harassed by the strong position of the Church, whose authority and influence are growing.

In particular, within the government’s parliamentary coalition there are various tendencies, strong divergences of ideas, and even struggles which become livelier and sharper as the personal influence of the Marshal decreases [due to age and infirmity]. Catholics in the government’s coalition have been unable to exert sufficient influence on the direction of affairs. And thus, unfortunately, the tendency within this coalition is secular. This explains a sad fact: the Nation remains faithfully attached to the great Catholic traditions of its past, called by Providence to successfully implement the Christian conception of the State. Nevertheless, it is generally governed in a sectarian sense and pushed towards a non-Christian future. The only obstacle in the way of the rush towards secularism is the firmness of the Episcopate.

One of the characteristics of the program to secularize the life of the Nation is a tendency to avoid open conflict with the Church, which would have serious political consequences in Poland. Conflicts with the Holy See are therefore carefully avoided and the letter of the Concordat is generally observed, thus avoiding persecution of the Church. At the same time, however, attempts are made to gradually implement the secular program, in ways that are invisible but insidiously effective. The soul of the Nation is being poisoned with a sectarian spirit. Its moral strength is being shattered with free rein being given to every kind of vice. The existence of the family and the institutions of the Church are being threatened by laws and decrees. Ways are being studied to undermine the authority of the Episcopate. Its work is being interfered with, the clergy is being harassed and accused of being opposed to the Government and an enemy of the State. [...]

 

4 – SECULARISM IN POLITICAL ADMINISTRATION

In the government, the political administration, in diplomacy, and in the army, free thinkers, atheists, bigamists, and apostates are given preference. Practicing Catholics are gradually kept back under one pretext or another. In general, personnel changes are unfavourable to Catholics. [...]

Political authorities usually look askance at State employees maintaining friendly relations with the Church. Several employees at the Ministries were expressly told that, to advance in their career, they should associate less with priests. In circles dependent on the Government, that kind of corruption reigns. In order not to get into trouble, one must maintain an unfavourable or at least reserved attitude towards the clergy. Whoever demonstrates the ability to harm the Church is protected against any misfortune. For this reason, State employees do not belong to Catholic Action and are beginning to absent themselves from the Marian Sodalities.

The correspondence of the bishops is secretly monitored, and the clergy are also meticulously monitored. The Governors’ political offices have introduced card files for each priest. These record not only their political conduct but also their private and priestly conduct, naturally based on unverifiable police reports and complaints of the clergy’s adversaries. Catholic Action and all the Associations that belong to it are specially monitored. Control is also extended to the confraternities, third orders, Marian sodalities, etc.

Since I repeatedly complained about the harassment suffered by Catholic organizations and their members, last November the Minister of the Interior issued a circular forbidding any harm to Catholic Action. Since that time the authorities have harassed it a little less. Nevertheless, the fact remains that the pro-government associations have intensified their work. They never tire of denigrating Catholic organizations, especially those for youth and charity. Even missions for the unemployed, introduced in the Dioceses following the Encyclical of His Holiness, were molested and persecuted by state organs, in various places.

The Government does little or nothing to hold back the flood of immorality, indeed it seems to encourage it. The ministerial commission for monitoring films permits real indecency to pass. Bad writers, who devastate [public morals], are supported and favoured. With the permission of the Minister of the Interior, eugenic consultation offices are being set up, whose purpose is to teach the most effective methods of contraception.

 

5 – THE SPIRIT OF SECULARISM IN EDUCATION

It is true that in accordance with the Concordat, religion continues to be taught in schools, but it is also true that there are continuous attempts to give the rest of the school a secular imprint.

Firstly, there are several cases where school authorities reduce the hours of religious teaching without reaching an agreement with the Bishops.

Practicing Catholics are systematically eliminated from offices of higher education and are replaced by unbelievers, Protestants and defrocked clergy. The number of unbelievers is growing in the ranks of teachers and professors, and they are always favoured. A few weeks ago, at the headquarters of the Superintendent of Education in Poznań, the Association of Freethinkers for School Employees was officially founded. This year, I noticed that, in my Archdiocese, atheist teachers are already beginning to be in the majority in certain secondary schools, where only good Catholics taught five years ago.

Teachers are forbidden to take part in Catholic youth associations. It is viewed with displeasure if they are on good terms with the clergy. The spiritual retreats that I organize annually for teachers are frowned upon. And they were not pleased when, last New Year's Eve, I presented to school officials, professors and teachers of the Poznań voivodeship (about 8,000 people) a special annotated edition of the Pope’s Encyclical on Christian Education.

They have started harassing the Marian Sodalities that are thriving in the middle schools. Instead, they organize clubs of various kinds in the same schools, in which unfortunately they propagate bad attitudes. They force the youth of the middle schools to read and comment on modern literary works, some of which are even pornographic, especially in high schools for girls.

A large-scale program is being launched against the Catholic character and spirit of Polish scouting, which hitherto has distinguished its ranks. Unfortunately, this program has already made inroads into the female section.

 

6 – SECULARIST TENDENCIES AMONG POLISH ÉMIGRÉS.

Unfortunately, the Government agencies are also bringing secularism to Polish émigrés, as I witnessed among emigrants in the United States, Brazil, London, and especially in France.

So far, in [France] has not been possible to have the schools organized by the Polish Government to be administered in a Catholic spirit. On the contrary, these schools are conceived as purely atheistic. The teachers sent there from the homeland were convinced not to teach religion and not to have contact with Polish priests. Only now, after my recent interventions, has the Polish Government promised to organize religious education in those schools. Certain Polish consular representations in France never weary of fighting Catholic organizations among the emigrants. They often hindered the work of Polish priests, who are carrying out a very important pastoral mission.

 

7 – THE “AGGRAVATING CONDUCT” OF THE BISHOPS.

Far be it for me to assert that everything the Government does is bad. Neither do I intend to infer that the Polish Government is always inspired by hatred towards the Church. I also willingly recognize all the good that it does for the Church. And I do not miss an opportunity to express my satisfaction and gratitude to the representatives of the State for the services they provide to Religion.

But is it any wonder that the Bishops, faced with anti-religious tendencies and the facts, take steps to defend the faith, morality, and rights of the Church? All these steps are now described by the Government and pro-government circles as “aggravating behaviour” and as a cause of tension between the two powers [Church and State].

More than once, the Government and its parliamentary coalition have invoked the principal of State sovereignty to convince the Bishops they must not interfere in any way in what the Government does. That is, they would like the Church to be completely uninvolved in what the State legislates and decrees, even if the laws, decrees, and orders intrude into the religious sphere, offend morality, and infringe upon the Church’s rights. Whenever the hierarchy does anything to oppose the wave of secularism, in such cases, we hear cries that the Bishops do not respect the State and are unfaithful toward it.

They convinced Marshal Pilsudski of this theory, and he became fixated with the idea that the Bishops hinder the work of the Government and show disrespect toward it. He usually expresses this with the motto that: ‘the Bishops want to bring back the Middle Ages to Poland.’

The Episcopate, on the other hand, understands very well that it must guard against even the appearance of being influenced by the opposition parties. The episcopate knows that that its actions, especially concerning the Government, must be well-founded, serious, dignified and respectful. And it is worth noting that, for years now, the Episcopate’s collective statements have been redacted in the style of calm gravity. Sometimes they are strong, as in questions of matrimony, but they are never offensive or lacking in respect. Except for a few exceptional (well known) cases, even the personal pronouncements of the Bishops are anything but exaggerated. Rather than a lack of respect for government authority, they might be faulted for not presenting Catholic doctrine in relation to the errors and unhealthy tendencies of the modern age with sufficient clarity.

I also believe it is my duty to point out that the Episcopate is in constant and cordial contact with His Excellency the Apostolic Nuncio, who is perfectly aware of what is happening in Poland and merits the full trust and great veneration of the Bishops.

 

8 – “THE POLITICS” OF THE LOWER CLERGY.

Pro-government spheres accuse the lower clergy of not being faithful to the Government according to the meaning of the Bishops’ oath. In the last parliamentary debates on the ecclesiastical issues (mentioned above), it was stated with regret that eighty-five percent of the clergy is not on the Government’s side.

If it is a question of convictions and feelings, I believe that not even 15% of the clergy have confidence in the present Government or hope that, over time, the positive elements in pro-government spheres will prevail in lending Christian direction to politics. The rest [remaining 85%] do not have confidence in the Government, especially because of the tendencies and facts mentioned above.

If we now take into consideration actual politics, it should be clarified that the phenomenon of the political priest is becoming increasingly rare. From year to year the number of priests who take an active part in political movements is decreasing. While previously there were thirty, forty, or more priests as deputies, in today's Parliament there are four priests in the government’s coalition and one in the national one. It is true that a certain number of priests, especially in the former Germanic regions, continue out of habit to belong to parties that have remained in opposition following the revolutionary events of 1926. But in general, this is a personal membership that does not try to propagate the party and without actions the oppose the Government.

Increasingly rare are priests who take an active part in politics to the extent permitted by ecclesiastical law and the laws of the country. Exceptional are the cases in which a priest abuses his office for political propaganda or fails to show obedience to the Government or to be faithful to the State. In such cases the Government invariably brings criminal charges, but all the cases end with acquittal, except for some singular cases concerned with the national minorities.

The Government’s irritation is based on fact that the clergy in general do not accept the government party’s policies, which naturally has a strong impact on the behaviour of the population.

[The Government] misinterprets the Bishops’ oath and thus accuses the Clergy of being unfaithful to the Government and the State, because they belong in part to political groups other than the pro-government coalition or because, obeying the Bishops’ orders, they preach against the dissolution of marriage, against infanticide [abortion], against the decline of the social morals, etc.

For example, the Governor of Poznan complained to me that, among my priests (there are a thousand of them), there are some who are not loyal to the Government. But when asked for concrete facts, he was never able to provide me with a single one that might be incriminating.

 

9 – CONCLUSION: THE REAL CAUSE OF THE “TENSIONS”

Leaving aside the well-known mistakes of certain Bishops, which in no way can be blamed on the collective Episcopate, if there is tension between the Church and the State in Poland, it is explained by the furious indignation of Freethinking Circles following their moral defeat on the issue of marriage. The strong protest of the Nation against the proposed marriage law, caused by the strong statements of the Bishops, was the hardest blow endured by the secular politics of the pro-government party in Poland. Hence the anger.

In fact, until November of last year, there was almost no talk of bishops or priests being politicians. Then suddenly they were all declared politicians, not deferential to the Government, unfaithful to the State, violators of the oath. This is a reaction and revenge of wounded sectarian hatred. 

In conclusion it is important to note:

a) The policy of the present Government involves manifestly secularist elements which prevent tasks of the State from being carried out in due conformity with Christian precepts.

b) It is the task of the Church and of Catholic Action to save the Polish soul from sectarian infection. The Church must find a way to do this while respecting the Government, maintaining fidelity to the State, and preaching to Catholics respect and obedience to public authorities.

c) The work of the Church, insofar as it corrects the aforementioned secular tendencies, is frowned upon by the Government and pro-government circles, and causes that state of unease which is called tension between the two powers.

And as to remedies? The Government seems the remedy in the Church ceasing to watch over the spirit of the Nation and not opposing any legislative or administrative acts, even when they are contrary to the Law of God and the Church. This is impossible. Instead, I believe that today's annoyance and other tensions can be alleviated and partly prevented:

a) by coming to a fair solution in the unfortunate disagreement between some Bishops and the Government, [...];

b) by clarifying the principles of the Christian concept of the State and the relations between the two powers. Such problems are being totally ignored even by Catholic politicians;

c) by persuading the Government to make the appropriate arrangements with the Episcopate before making decisions or establishing draft laws or decrees on mixed [Church-State] matters, such as Catholic schools, religious hospitals, marriage, etc.;

d) by instilling in  Catholics respect for the authorities of the State and obedience to the just laws and decrees of the Government;

e) by continuing to draw the clergy away from any active participation in politics;

f) by ensuring that no Bishop takes personal decisions in his relations with the Government which could have consequences for other Dioceses. Uniformity of conduct must be safeguarded in the interest of the common cause. Some indication from the Holy See in this regard would save us in future from certain troubles, such as have unfortunately already occurred, for example, regarding the Organizations of Catholic Youth.

Hlond's original report, typewritten in Italian, is in the Archive of the Second Section of the Papal Secretariat of State: ASRS, AES, Polonia, period IV, pos. 144. Cardinal Pacelli also sent a copy to the Apostolic Nuncio in Warsaw: AAV, Arch. Nunz. Varsavia 257.

The Sovereign Opens Canada's Parliament in 1957

From a report from the Apostolic Delegate in Canada, Archbishop Giovanni Panico, sent to both Sections of the Papal Secretariat of State:

Ottawa, 16 October 1957

This morning, after a four-day stay in Ottawa, the Queen of England [Great Britain] and Canada, Elizabeth II, left for the United States.

She arrived in this capital on the afternoon of 12 October, coming directly from London, for the purpose of opening the new Parliament.

For the occasion, Ottawa was dressed up for the occasion. A city of about 250,000 inhabitants, it hosted in recent days a huge number of visitors, coming from all the provinces of Canada, a number which, according to the pious exaggeration of journalists, amounted to over 200,000 people.

The visit was particularly important because it was the first trip that Elizabeth II made here as Queen (when she came in 1951 she was still Princess) and also because, in the history of Canada, it was the first time that the Sovereign opened Parliament in person.

The evening after her arrival she spoke on television in English and French. His words were much appreciated and the French Canadians were happy with what he said to them in particular, recalling the visit made in 1951 to the Province of Quebec: 

“The souvenir of the trip that I made to the Province of Quebec, a few years ago, obliges me to say again with her: “Je Me Souviens.”

Je me souviens (I will remember) not only the charm of its care, the beauty of its ancient heritage, but I also remember that other things here are eternal. Because I know your love for this Canadian land where your ancestors rest. I also know that you are passionate about your ancestral Faith and your mother tongue. In uniting your efforts faithfully with your fellow citizens, you have helped Canada to play a role in the world that will never cease to grow.”

The next day, October 14, the opening of the Houses of Parliament took place in a very official ceremony, to which I was invited.

The Speech from the Throne laid out the program of the new Conservative Government of Mr. Diefenbaker, who had come to power after the elections of June 10 last.

Towards the end of the address, the Queen quoted some words of Elizabeth I, pronounced at the opening of the last Parliament of her life: “Though God hath raised me High, yet this I count the Glory of my Crown, that I have reigned with your loves.” Some have observed that the reference was not a felicitous one nor historically accurate, because Elizabeth I – a staunch Protestant – had used all means to destroy the Catholic elements of her Parliament.

In the evening of the same day, an “official lunch” was offered at the Governor’ [General]'s House, followed by a large reception.

During this reception, while some privileged people among the 1,500 present were being presented to the Queen, the Governor General, Mr. Vincent Massey, introduced me to the Sovereign, despite the large number of personalities who were waiting in vain for their turn. I was able to speak for over five minutes with her and the Prince Consort and our conversation was interrupted by the national anthem of Canada and Great Britain. Immediately afterwards, the Queen withdrew from the great hall, where she had remained for only half an hour. [...]

Pius XII Against Forced Repatriation

 Letter of Bishop Ivan Buchko to Pope Pius XII

Pax Christi in Regno Christi!

Rome, December 16, 1945.

Most Holy Father,

prostrate at the feet of Your Holiness, I humbly implore Your most benevolent paternal intercession with the American military authorities in Germany on behalf of the Soviet Ukrainian refugees, who, despite repeated assurances given by the aforementioned authorities that they will no longer be subject to forced repatriation, are being forced in these very days to that unwanted repatriation on the basis of an order given to all refugees of former Soviet citizenship, who are in the American occupation zone, to move by the 8th of December to concentration camps under Soviet command in Neunkirchen and Stuttgart and to surrender themselves into the hands of the Bolsheviks. Today, within the  hour, I received an urgent telegram from the Ukrainian Aid Committee in Malines, Belgium, which informed us that 22,000 (twenty-two thousand) refugees are threatened with forced repatriation, to whom the American command has already refused to give food and lodging in the American camps. The recalcitrant Ukrainian refugees, refusing to surrender to the Soviet command and preferring death, have asked for 15 days of delay or postponement to be able to prepare for a Christian death. The postponement was granted by the friendly officials but the deadline expires on the 23rd of December. In the meantime, refugees in the Hannai camp, refusing to be transferred to the Soviet camps in Stuttgart and Neunkirchen, have committed suicide. Those who are still alive have only hope in the paternal benevolence of Your Holiness, whose powerful intercession and most benevolent paternal protection could still save their lives. On behalf of those unfortunate beings, as a most humble son of Your Holiness, I have permitted myself to submit before the feet of Your Holiness this my most humble supplication, imploring at the same time for them and for myself the most benevolent paternal Apostolic Blessing.

 Audience of Cardinal Eugène Tisserant with Pope Pius XII

Msgr. Bučko informed the Sacred Congregation that he had humbly placed in the hands of the Holy Father through His Excellency Msgr. Montini a petition aimed at obtaining the intervention of His Holiness with the American authorities in order to prevent the forced handover to the Soviets of 22,000 Ukrainian refugees from their zone of occupation, a handover that would be carried out despite the assurances given to the contrary.

The Sacred Congregation is profoundly grateful to the Holy Father for all that has already been done and will be done to avoid the forced repatriation of those refugees, who prefer death by suicide to handover to the Soviets.

Ex audientia Sanctissimi 22 December 1945

The Holy Father expressed His desire to see all Ukrainian refugees spared and to assist them in every way.