Below I present another letter from the Polish priest Benjamin Sęktas, whose content is opposed to many words coming out of the mouth and from the pen of the main users of the Polish Episcopate. And praise God. Many times, at all kinds of copyright meetings, I repeat that the faithful should praise those clergymen who have the courage to hit the table with their hand, and cowards, impostors, and preachers of falsehood, to rember a slap in the back of the head. Fr. Stektas is undoubtedly 1 of the clergymen who stand out for their determination and consistency, and he deserves sincere words of appreciation and thanks. And I know in a clergy environment, it's not obvious. I hope there's more votes like that.
Brothers and Sisters! My countrymen!
I address you with a warm appeal in connection with the historical disgrace of March 22, 2026. In many temples on 5th Sunday of Lent he was read Letter from the Polish Episcopal Conference on the occasion of the 40th anniversary of John Paul II's visit to the Roman Greater Synagogue. Many of you, listening to its contents, experienced surprise, sadness and anger.
Already at the outsetThe fact that this letter was written is astonishing. Shepherds of the Church in PolandThey called for an anniversary that we had never celebrated before as a community of believers. There was no first or tenth anniversary of a visit to the synagogue, much little a century or a millennium. Moreover, the event itself did not take place in Poland. possibly it would be appropriate to celebrate this anniversary in Rome, only in the building haunted by the pope of the synagogue and at the initiative of its hosts. It is besides amazing and saddening to see the public intention presented by the authors, which is the indication of the anti-Semitism of Poles as “death” from which in the last 60 years “the Lord has brought us out (and is walking us out). By default, this means that we should repent for him generations. Finally, he outrages the form of a nationwide pastoral letter about a visit to the synagogue to read in churches and chapels in Poland, which service the exclusive worship of our Lord and Savior Jesus Christ, and this Sunday before Holy Week.
It is easy to guess who the originator of this letter is: Cardinal Grzegorz Ryś, a well-known judaic sympathizer and, as can be concluded, express their interests. For his engagement in the judaic dialog he was rewarded many times. Many Catholics are inferior to his attitude and manner of shepherding. He late met with transsexual activist Mark Minakowski, erstwhile national defence minister in Donald Tusk's government Bogdan Klich and Rabbi Michael Schudrich. The cardinal frequently hosts in media favoring the judaic point of view. For writing a letter condemning the opposition of Poles to receiving illegal immigrants, he was awarded a photograph on the title page “Gazeta Wyborcza”.
There are many scandals involving Cardinal Rysia. However, the acceptance of this by the remainder of Polish bishops, as expressed by their last joint letter. With their approval and support, there was a dangerous provocation. We heard from the church pulpit that there was and is anti-Semitism. While I was delving into the first paragraphs of the letter on the KEP website, I remembered, read inactive in cleric times, Report by the Bishop of Kielce Czesław Kaczmark to the US Ambassador to Warsaw Arthur Bliss Lane. It was the Catholic bishop's reaction to the allegations of anti-Semitism by communists of the underworld of independence. At the time, the communist power imposed on Poles attributed work to the defenders of the nation for lynchings which took place in Kielce on 4 July 1946, and whose victims were the judaic inhabitants of the city. Bishop Czesław Kaczmarek defended false Poles who were besides entrusted with his pastoral care. The Bishop's study includes a synthetic lecture on the state of Polish-Jewish relations in the post-war period. It sheds valuable light on the authors of KEPdecades of "getting out of the sin of anti-Semitism". In my opinion it besides affects contemporary Polish-Jewish relations. Bishop Czesław Kaczmarek wrote:
“Everyone felt sympathy for the Jews, even their top enemies. Many Jews were saved by Poles, due to the fact that without Polish aid no of them would survive. They were saved, though they were severely punished, until death. This was the case in 1944 and early 1945. After the russian troops entered, after the power of the Lublin government was extended to all Poland, this state of affairs changed profoundly. The dislike of Jews begins, spreads rapidly, engulfing the vast masses of Polish society – everywhere, and so besides in Kielce, Jews are disliked and even hated throughout Poland. This is an unquestionable phenomenon. They do not like Jews only those Poles who do not belong to any organization or are besides in opposition, but even many who officially belong to government parties. The reasons for this general aversion are widely known, in any case not due to racial reasons. Jews in Poland are the main proponents of the communist system, which the Polish people do not want, which is imposed on him by violence, against his will. all hebrew has a good occupation or unlimited opportunities and facilitation in trade and industry, The Jews are full of ministries, abroad institutions, factories, offices, the military, and everywhere in the main, essential and management positions. They run the government press, have specified severe censorship in Poland today, manage safety offices, arrests. Regardless of the spread of communism, they are not tactful, especially in relation to people with non-communist convictions. They are frequently arrogant and violent. Many of them do not even come from Poland. erstwhile they come from Russia, they talk Polish poorly, and they are even little aware of Polish relations. On the basis of these reasons, then, it can be said that the Jews themselves bear the lion’s share of the work for their hatred. The average Pole thinks (less of that, rightly or wrongly) that real and sincere supporters of communism in Poland are only Jews, due to the fact that the vast majority of Polish communists – in general opinion – are people of interest, without ideals, who are communists only due to the fact that they are well-paid.”
In the light of the above words of the steadfast Polish bishop Czesław Kaczmarek, who suffered a lot for the defence of the good name of Poland and Poles, who were deprived of a good name and thrown into prison where he was tortured, it cannot be denied that the allegations of anti-Semitism frequently put our enemies to Poles. For example, Germany uses this word for us to reduce its own work for crimes during planet War II. For the Soviets and post-communists, the allegation of anti-Semitism aims to reject the centuries-old legacy of hospitality and heroism of Poles by convincing guilt as a form of pedagogy of shame. For contemporary judaic lobbyists, the creation of the story of Polaka-antisemity serves property claims due to alleged undecided property.
Therefore, we have the right to ask our bishops: Who is the 1 who is served by their vague letter with an insulting thesis on anti-Semitism?! Why is anti-Semitism so defined that it must be condemned by theological argument? Intellectual honesty demands a definition of how the authors of the letter realize Jewishness. We have different Jews. any are Israeli citizens and others are spiritual orthodoxs, for which the Israeli state is simply a cursed creation of secularized Jews, Zionists. judaic roots have billionaires-philanthropists who usage tremendous resources to finance foundations, institutes and committees to influence global political processes, promoting cosmopolitanism and liberal democracy. In Poland we have an thought formation of Jews about communist pedigree who actively participate in the current political discourse. They form Polish politics after systemic transformation and connect their sense of elite by reason of common roots. Throughout this diversity, it is common to reject the individual of Jesus Christ as Savior and Christianity as the foundation of Polishness. For the order of collective life, this means setting up narcissism to choose over 8 Gospel blessings.
It should be remembered that anti-Semitism as a concept does not belong to spiritual order. However, the authors of the letter want anti-Semitism to take on a theological importance in Poland. For this reason, they mention Nostra aetate, Council paper on the Church's attitude towards another religions. He calculates the actual elements of non - Christian religions as something that may point to Christ, but does not replace Him. The priceless value of these religions is yet slim due to the confusion of fact with falsehood. Although the Law and the Prophets, but not the full Old Testament, for Judaism rejects the deuterocanonical books, is simply a common material heritage of Christians and Jews, however, the “older brothers” like Esau disposed of him for a bowl of Talmudic lentils. They rejected Jesus as Messiah and boy of God, and adhered to the comments of the rabbis who obscured the fact of God's Revelation contained in the Scriptures. In this way there was a civilizational discrimination between Christians and Jews.
Meeting with Jewishness is, therefore, a gathering not only with religion, but with the full reasoning and action. Jews, even nonbelievers of God, believe in their peculiar choice and destiny over another nations. This is the origin of their self-confidence and the usage of even the most unholy means to accomplish their racist goals. In this optics, interreligious dialog turns into a release of Christian commands. This was the case during the conflict between 1995 and 1999 around the concentration camp in Oświęcim, which took place for a monastery of Carmelite sisters and the presence of Christian symbols. The dispute ended with the surrender of the church authorities. The sisters left the monastery, and the episcopate cut off from socio-religious protests. Nevertheless, the attitude of the shepherds of the Church did not satisfy the judaic community. An example of this was the words of Rabbi Pinchas Menechem Joskowicz, said in the Polish Parliament on 11 June 1999 to Pope John Paul II: “I ask that the Pope give a call to his people to bring the last cross out of this camp too”.
The experience of the Polish Church over the last decades would so request a more realistic look at Christian-Jewish dialogue. Is he not guilty of the naivety and weakness of the church side? This perception of matters is reinforced by the current global situation, where the State of Israel is causing many wars threatening the planet order. Should not the crimes on the civilian population in Palestine, including many Christians, and the violent wars in the mediate East, lead to the postponement of the anniversary of a visit to the synagogue? Are we missing our holidays and anniversary in Poland? The Holy Week and Easter ahead, the remembrance of the death and resurrection of our Lord Jesus Christ.
The Episcopal letter states that Christians are guilty of Christ’s death. This is simply a theological conclusion that demands a broader premise, which is vain to search in a letter beyond the enigmatic mention to the Council of Trent, even though there is simply a mention to Roman Catechism here in the quoted point of current Catechism, which weakens the dogmaticity of the thesis for the pastoral context. It is evident that the sins of all men contributed to the suffering crucified by the Jews with the hands of the Gentiles of Christ. It is clear that Christ's suffering and death were redeemable to all nations. All who lived before his coming could gain salvation through Christ’s work. The belief that the choice of Jews or another nations on a material basis, not by faith, will save them has nothing to do with the Gospel. Christ sent the apostles to teach the nations about God’s Kingdom. From the beginning, this was accompanied by opposition from those who rejected Jesus as part of the judaic nation. The opponents of the Good News did not halt at closing themselves to the saving truth, but they created anti-Christian rabbinic Judaism and a civilization based on it. An example of this is Chazar’s acceptance of the judaic religion in the 8th century. Then Kaganat Chazarski became hostile to his neighbors as followers of another religions. This must have led to a reaction from the Christian states of Russia and the Byzantine Empire. In the 10th century, the Chazars were disowned into the territories of present-day Ukraine. About the same time Prince Mieszko I was baptized. Since 966 the past of Poland has permanently merged with the Catholic Church, which prolongs and preserves the work of salvation. With this providence, a dam of Slavic slave trade was set up by judaic merchants on our lands. The practice itself was immortalized by medieval art: the doors of the Gniezno cathedral depict among the scenes from the life of St.
At the end of their letter of 22 March, bishops proposed that Poles visit synagogues on 13 April. Let us not make this act of inexpensive imitation, theatrical or even comedy motion of “following in the footsteps of John Paul II”! The day of April 13 is the Christmas Eve of the Baptism of Poland and this event should be celebrated: going to our own parish church to thank before the baptism for the Catholic faith. alternatively of synagogue passages, it is better to go to the Holy Mass, or to the pilgrimage to the relics of the Holy Patrons of Poland, clean and decorate the crosses and chapels, hang the Polish flag, visit the monuments and graves of heroes, including the memorial of the unbreakable soldiers, whom precisely on 14 April 1950 in a rotten agreement between the communist state and the Church were called "bandits". May April 14th, the day of the Baptism of Poland enter into permanent consciousness of Poles, and from the depths of our hearts we praise God for Poland, which is Christian!
Rev. Benjamin Sęktas, March 25, 2026 – Celebration of the Annunciation of the Lord
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