THE MOST FRENCH POLSKA AND HER AUTHOR
ANONIM TZW.IWO GALL
He translated and developed Dr Roman Grodecki prof. of Jagiellonian University
published by Kraków Publishing Company 1923.
One of the most prominent experts of our mediate Ages expressed the view that the words written in the oldest of our years- Prince Mieszko is baptized, – Dobrówka arrives in Mieszko, not, perhaps, the first words written in Poland at all, namely in 905/906. Of course, it is not a conceivable guess, but it is not very far from the truth. Christianity brought with it to us previously unknown concepts, institutions and skills in Poland, which we in many directions rapidly managed to assimilate, rapidly making their own, independent steps abruptly open before the people of fresh areas of culture and civilization.
Christianity has abolished paganism. At the interface of 2 worlds, there was a spark. 2 forces joined together, 1 of which, old, sat and her own, had to quit a new, strong, dynamic. And the another 1 spread its influence and marked the larger circles... Was this the beginning of the end of political religion?
The beginnings of Christianity in Poland were not easy. There's a part of wood on my desk. Extraordinary. It comes from a tree whose age is 800-900 years old. It's a very old part of white, and I found it in a unusual place. Whenever I contact this dried, rotten part of oak, I always feel like I'm touching something that inexplicably moved in time and appeared in the 21st century as an early medieval visitor. In addition, the tree from which it came may have witnessed a very different event...
Deeply pagan times scope out to its pedigree a ritual ellipse located in the oak grove, close to the small, sleepy village of Łobżenica. This crucial center of the pagan cult of Swarożyc was surely attracted by many worshipers of that god throughout the Chronicle for centuries. This grove in pre-Christian times was part of the large Country Forest. It was then called ‘Gay on the Hill’ or simply ‘The Mountain’.
In the very center of the grove there was a stone circle, in which the center grew a powerful old oak, and a holy fire was on fire nearby. It was just a fewer 100 meters away, 1 sunny day, that a miracle... Paganism flourished in the 11th century.
The year was 1079; the cult of Swarog was inactive truncated in the deep remnants. The Bossut family, who came from the Czech Republic inactive with Dąbrowka and settled near, tried hard to eradicate paganism – but unsuccessfully. Although this household gave birth to the successor of the first bishops – the Bossuta Stefan – of the Gniezno archbishop, their efforts of Christianity here, in the mountain grove, did not bear fruit. More was needed to eradicate paganism. The breakthrough came unexpectedly. Even for the Bossuts themselves.
CHRISTIAN CHRISTMAS AND THE START OF THE POLISH STATE
So-called. Baptism of Poland, or Baptism Lives in 966 is considered a breakthrough event, from which we number the uprising of Poland. What were the beginnings of the Polish state? Did the Vikings contribute to it? How did the improvement of the state be influenced by rulers specified as Mieszko I and Bolesław Chrobry, or events like the conflict of Cedynia, the Gniezno convention, or the Chrobry expedition to Kiev?
THE erstwhile CHRISTIAN EUROPE
ANTEMURALE CHRISTIANITATIS
The foreground of Christianity was besides called Byzantium and Hungary. Poland began to be defined this way in the 15th century.
It seems that Polish diplomacy utilized this concept to prove that the Republic of Both Nations, defending its borders from the Tatars and Turks, is acting in favour of the full Christian world.
The fame of Poland – antemurale christianitatis – will grow mainly thanks to abroad writers specified as humanist and diplomat Filip Buonacorsi, called Kallimach, prominent humanists Sebastian Brant, Niccolò Machiavelli and Erazm from Rotterdam. This can prove to the general public that Poland is the guardian of Christian Europe. Polonia semper fidelis – Poland always faithful,
Poland, shaped by the Roman tradition, and through it Greek, by Christianity, by Italian culture, spiritually faithful to Western civilization, stood ...
“Antemurale Christianitatis” – Foreground of Christianity. possibly each of us heard this term, treating it as a reason to be arrogant of the accomplishments of our ancestors. But what is his story?
Poland has, in fact, been the easternmost state of Latin civilization, this Respublic Christian, a community of Catholic states since time immemorial. Naturally, this meant protecting the ends of the civilized planet from the hordes of barbarians. As the first effort of this kind to think of the conflict of Legnica, in which the Servant of God Henry II called the Pious, Duke of Silesia and all Poland, could come immediately to head (there is simply a chance that shortly for this act, as well as for his full life, he will be beatified, as the first full-fledged ruler of Poland in past and the first male typical of the Piast dynasty). You can besides scope deeper, until the times of Bolesław I Chrobry and his intentions, both armed and above all peaceful, to convert pagan neighbors. This function of our country was undoubtedly conscious of the apostolic capital. In the correspondence of Władysław Łokietka with Pope John XXII (1323) there is the word of the Duke of Halico-Włodzimierski, which is then fundamentally a kind of protectorate of Poland, as a shield (scutum) against dangerous Tatar hordes.
This first phase in the past of our country, creating a shield against pagan invasions, actually ended with the Polish-Lithuanian union and the baptism of the last pagan state in Europe. At the same time, however, a fresh threat hung over Christianitatis, much more dangerous than before. Of course, the Ottoman State, which in 1369 obtained a bridgehead on the another side of the Bosphorus, occupied Adrianopol (and moved its capital there). In 1389 they won a large triumph on the Kosovo Field, subjugating Serbia, and in 1396 at Nicopolis they destroyed a multinational crusader army, commanded by Sigismund Luxembourgish, King of Hungary and by John without the Two, the boy of Duke of Burgundy, as a consequence of which they subjugated the remnants of independent Bulgaria. Finally, in 1453 they occupied Constantinople, since then considering themselves the sole legitimate heirs of the Roman Empire.
In this situation, Hungary, guarding the direct border with the Ottoman state and its vassals, has become the main object of Papacy's concern and to support another Christianitas countries. Poland, at that time fighting with the Teutonic Order, and taking a ambiguous position towards the Hussic heresy in the Czech Republic, was, in effect, on the side of this, saying somewhat anachronistically, "the clashes of civilization". Soon, however, the situation was to change with the election of young Władysław, the firstborn boy of Jagiełła, in 1440.
Just before going on the large anti-Turkish expedition, Italian humanist Francesco Phillfo wrote of a young ruler: “You are the star of kings. You are the foreground of all the Christian things.” As we all know, Władysław did not return from this expedition, uncovering death in the field of glory under Varna.
From that point on, however, the question of Poland's participation in the defence of the southeastern flank Christianitas becomes a constant component of our political imaginarium.
Archbishop of Cretan Hieronim Lando, encouraging the king in 1462 (in the speech given in Krakow) to start a war with the Turks, called Poland a shield, a wall and a wall (scutum, Murus, antemurale) of all Christianity.
At the same time, however, this policy was marked by any ambiguity in the next century. On the 1 hand, the Turkish issue became a direct threat to the Polish-Lithuanian Union after the Ottoman State gained a direct border with the Grand Duchy of Lithuania in the late 15th century, as a consequence of the removal of Moldova's Black Sea ports of Kilia and Białogrod in the region now called Budziak (and the subordination of Turkey to the full Moldavian Hospodry as a vassal), as well as of the 1475 Crimean Khanate. On the another hand, Poles do not fight Osmans. After Jan Olbracht's defeat in the Moldavian expedition in 1497, more fighting took place only in the 1920s, erstwhile the Turks entered straight into the lands of the Grand Duchy of Lithuania, occupying the Ochaków (the only port on the Lithuanian edge of the Black Sea Coast, which allowed us to boast a small anachronistically that the Rzeczpospolita reached “from sea to sea”). Although at the same time the nephew of the then-king of Poland, Sigismund I called the Old, King Louis of Hungary Jagiellończyk was killed in the conflict of Mochacz, which resulted in almost the full of Hungary (except in the north and west, mainly in the areas of modern Slovakia and Croatia), Poles sought to keep peace with the muslim power, which succeeded in 1533. The Treaty, sometimes referred to as "the eternal peace", has indeed remained in force for rather a long time, for for almost another 100 years.
This does not mean, however, that our ancestors wanted to renounce the title of the foreground of Christianity, on the contrary – they proposed a crucial extension of this wall (in a geographical sense), so that it would besides separate Christianitas from the temptations... of schismatic Moscow. In the 15th century Jan Ostroróg, the Poznań chestnut in his Memorial about the device of the Republic, moved Poland as a country that protects himself, as well as Silesia, Moravia and the Czech Republic, and almost all of Germany "against Turks or Tatars, or even against Moscow or Voloch" (which, in addition to its excellent declarations, besides had very applicable consequences, due to the fact that according to the author, was a justification for refusing to pay any fees to the Pope, which would be intended to fight the Turks). In the same spirit, reporting in January 1525 to Leon X about the victorious conflict of Orsza, Sigismund I proudly reminded that Poland itself is fighting wars not only against Turks, Tatars and “other Scytoms from behind the Don”, but besides fights against the large Moscow prince, this Sarmatoc-Asian tyrant, blasphemer and schismat, acting to the demolition of the “Roman Church”. The Polish King emphasized that he does this not in his own or state of interest, but for the benefit of the full “Christian Republic”. The same Erazm Ciołek tried to convince Emperor Maximilian in 1518. erstwhile Leon X appeared that year with another very circumstantial anti-Turkish crusade task (the alleged "holy union"), Sigismund I stated that he longed to organize a akin crusade. However, it can join it not before , that Poland will deal with Tatars, Moscow and another enemies". As you can see, already then the rulers of Poland realized that the mission of Poland as a promoter and defender of Christianitas refers not only to Muslims and Gentiles, but besides to schismatists. This was shortly to be expressed in the 1596 Brest Union.
Although the efforts of Polish rulers to recognise her unique position as a defender and shield Christianitas did not immediately gain the approval of Rome, they rapidly influenced the political imaginarium of the Poles themselves. ‘
O, the Sarmatian kingdom, the foreground of Christianity, its barrage and its defence from enemies," wrote Jost Louis Decius, from Alsace, a Kraków diplomat, historian, economist, financier, and secretary of King Sigismund the Old, his later advisor and head of the Crown Mints, lamenting that erstwhile Poland retains her breast-feeding of the “attacks of worst enemies”, there is simply a deficiency of those who “by intrigue” search her demolition and send her “the worst enemies of Christianity.” 1 of the first Polish poets, Marcin Bielski wrote in his satirical poem "May Dream under the green grove of 1 hermit", published in 1566:
Behind us like behind the wall, another rooms have,
And they are ungrateful, and our evil is their counsel.
On the another hand, Stanisław Orzechowski, priest and canon of industry, 1 of the most popular noble political writers, in a ceremony speech in honor of Sigismund I stressed that all the wars that the late king had waged were to defend “Christian religion against the Tatars and Turks, and against Moscow and Volochnia the name of the Roman Holy Capital, whose peoples are fierce enemies due to the dispute between the Greeks and Rome.” It should not be surprising, therefore, that in 1573 John Francis Commendone, the Papal Legate and the Apostolic Nuncio in the Republic, wishing to encourage the nobility to elect a Catholic ruler, explained to the voters that only the king of this religion is able to safe this "transparent and always for the full of Christianity will overturn the considered kingdom" from the invasion of Gentiles or heretics.
However, it is hard to say for certain that the very threat of Protestant heresy, which our ancestors had to face in the 16th century, became another mention point for the self-identification of Poland as the foreground of Christianity. This could happen for a fewer reasons. First of all, as early as 1573 the act of the alleged Warsaw Confederation guaranteed political equality in the Republic of Poland, which turned to Protestantism. Actually more determined and, importantly, effective opposition to the errors of Luther and Calvin Poland gave alternatively in the 17th century, earlier maintaining alternatively neutrality (or even allowing the secularization of the Order of the Teutonic Order and the acceptance by the recently created Duchy of Prussian Lutheran religion as the reigning, as in fact the first state in the world). Furthermore, it should besides be added that until the end of the 16th century, Poland did not actually wage wars against Protestant states, and erstwhile this situation changed due to the outbreak of a long-term conflict with Sweden, it was primarily of a dynastic alternatively than a spiritual nature (although the self-deprivation of Sigismund III Vasa due to him had, of course, a spiritual dimension). The authoritative neutrality of the Republic of Poland towards the largest and most crucial spiritual war in the past of Europe, or the 30 Years' War, is peculiarly symptomatic.
At the same time, however, it should be mentioned that in the 16th century the very thought of Poland as a "premature of Christianity" was rather frequently criticized by native Protestants. Thus, for example, the Calvinist polemist and clergyman, Stanisław Sarnicki, in 1575, wrote in his work “De bello turcico deliberatio” that it would be absurd to break long-term peace with Turkey, which France has so carefully observed, and even Venice and the empire have not decided to undertake long-term battles with the Turkish Empire. Similarly, the anonymous author of the “Deliberacy of the Polish Crown’s Society and relation with Christian Masters v Turks”, published in 1595, advised his compatriots not to participate in specified a coalition, due to the fact that the Sultan “did not do us any harm or insult” and since the advanced Porta kept Poland’s treaties, and we should not break them. By joining the Christian League, the “Turkish invasion” will not escape.
In view of the facts mentioned above, it can be understood that in the early 17th century the usage of the concept of antemurale to Poland seemed at least controversial over Tiber. The poet Traiano Boccalini in a play devoted to the fight of European nations against advanced Porta orders the Polish king, Sigismund III Vasa, confess that "Poles lived in a good area with Turks", due to the fact that they tried to "not irritate a sleeping dog", and did not trust the Austrian house, which "is not in love with the size of Poles". However, the situation was about to change.
In 1620, in consequence to the news of the large Turkish invasion to the Republic of Poland as a revenge for providing support to the Holy Roman Empire in the 30 Years' War, which contributed to the breakdown of the Protestant troops of the Duke of 7 Garden, the Ottoman vassal (the support of a alternatively symbolic one, in which King Sigismund III agreed to enlist mercenary troops from Polish volunteers), the Polish army under the command of the large crown captain, Stanislaw Żółkiewski, crossed Dniestr and fought with the Osmans a conflict under Cecora, in which he suffered a terrible defeat, and the hetman himself suffered death while attempting to retreat to the border.
However, it was not Cecora, but the triumph won a year later under Chocim by the troops commanded by Lithuanian captain Jan Karol Chodkiewicz, that even started an avalanche increase in the mention of Poland as a suburb, occurring in both native and abroad sources. In particular, Pope Gregory XV welcomed Chocim, calling in the instructions for nunci the “Polish case (...) the case of the full Europe”. The Pope wrote about Poles that they are “worthy to be appointed freers of the planet by the full Christian community and the conquerors of the harshest enemies.” Although he was even, as before the large naval triumph of 1571 under Lepanto, he was entered in the form of the Mass and the Brewer's office, whose distinctions were not awarded before the Victoria of Grunwald, and later the triumph of Vienna. Until the improvement of the liturgical calendar, introduced after the Second Vatican Council, the Church in Poland celebrated the memory of thanksgiving for the Chocimski triumph of 1621 as a celebration of the 3rd class. Since then, Rome has expressed no uncertainty about whether Poland constitutes “anthemurale christianitatis”. It was besides named in 1 of the papal letters of 1621. He recalled this, among another things, Innocent XI, who in 1678, was outraged by the conclusion of the truce in Żurawno, under which Poland left under Turkish authority was lost in 1672, Kamieniec Podolski, wrote to our legislature that he should not have allowed this agreement to be ratified. “The large and powerful foreground of the Christian Republic was the Kingdom of Poland for all time.”
Such an atmosphere had to be given even to Protestants, as may be evidenced by the fact that after the second conflict of Chocim, which was fought in 1673 and was already on the emigration of Arian Zbigniew Morsztyn, he called his homeland "a veil, a wall and a full Europe defence".
Before we decision on to the further past of the term, which is the subject of our reflections, it may be worth considering where it came from, either in its own form or in its peculiar form – not a wall, but a wall. As could be expected, this is simply a word of biblical origin. In the translation of Saint Jerome, antemurale occurs twice in the Old Testament, namely Isaiah 26,1: “Ponitur in ea murus et antemurale” and in the Jeremiah Trenes 2.8: “Luxtique antemurale et murus pariter”. Until the end of the 16th century, both Catholics (Leopolity Bible of 1561) and various (so-called Radziwiłłowski Bible and Budny Bible of 1572) translated antemurale through parkan, baszta, dig or shaft. It is only in the translation of James the Uncle (1599) that we are acquainted with the term: “There will be a wall and a wall in it” (Isaiah), “And the wall was weeping foreground, and the wall was broken together” (Jeremiah’s Train).
However, interestingly enough, it seems that until the end of the erstwhile Republic, not erstwhile was it defined by the Polish word "premural". The only exception known to us is Wacław Potocki, who in the "Transaccise of the Chocim War", created around 1672, but announced in print only in 1850, wrote that: (...) since the bisurmanin is going to Poland he will sneer and endure it in front of the wall, without any chance of collecting them (Christian)q` dry hand as mushrooms.
Nevertheless, the knowing of the Latin counterpart was not a major problem for the nobility of the time. For example, the King’s preacher Adrian Pikarski, who “provided extensively what antemurale was in the 1672 session,” explained them. It is the Polish Crown, with the breasts of knighthood to defend its borders and to defend and spread Catholic religion. But erstwhile its citizens neglected their duties, God has greatly reduced the borders of the state. The Jesuit minister here made a comparison with the destiny of Jerusalem, which was likewise punished by God. The starting point for the sermon was a quote from the Scriptures, namely, the 1 quoted in Isaiah.
In turn the top poet of noble baroque, Vespasian Kochowski, according to his manners at the time, referring to the antemurale as an "anthemurale", thus referring to the parent of God himself, in Song III of his "Inparalleled Vanity", entitled in a Baroque way as "Taratantara or a motivation for the knighthood of Poland, so that they would have full assurance in God to rescue the Stone of Podolski":
Queen of Poland, the Sarmacian mistress,
To you and heaven, the sea and the abyss
Obedient always, large sun toga,
A period under the leg.
Blessed be the nations,
For thou hast given us problem to cool off,
He's moving distant present under your strong palace
Our northern country.
You see that. Miss, how are your churches?
Mosses or ashes go into blasphemies.
Make what is ugly,
He'll fold out of severity.
You are the army, the fearless,
You antemurał Poland undefeated,
O strong tower and this side
New Zion.
With the weakening and then the complete fall of the Republic, her function as an antemurale became a song of the past, as well as Christianitas, of which she would be a shield.
In the eyes of its inhabitants, Poland became, in principle, a blasphemous way, the “Christ of the nations” which was to bring “release” to the peoples of the “dark” then monarchs. Others went even further, agitating to make Poland an active leader of all revolutionary movements, according to the rule of “our freedom and yours”.
Fortunately, however, this shameful period came to an end with Poland regaining independency in 1918. Our Homeland has returned to its place in Europe, having to answer the question whether it will take on the same function again – the function of the foreground.
Of course, the thought itself was not forgotten during 123 years of captivity. Already on the eve of the large War, as our hopes of at least gaining a distinctly wider autonomy with 1 of the powers, the hatred of partitions was increasingly mentioned, but the glory of the erstwhile Republic. At the time of the war, historian Oskar Halecki, at the time a prof. at the Jagiellonian University, gave a lecture on the series “On the Causes of the Fall of Poland”, addressed the subject of the mission of the Republic of Poland to the East: “Poland’s unique achievements in Europe of its knightly brothers carried... among the many militants, bent under the burden of servitude and limitations of individual rights (...). The perfect of the foreground of Christianity, Western culture and freedom, which guided the first creators and swordsmen of the union, erstwhile they walked in the Witold buoys over the Vorskla or over the Oka, was embodied in Poland, their descendants, covered with the victorious sound of Hussar wings under Kłuszyn and Chocimi. Poland yet sanctified the Common Republic with this cross which Jadwiga carried over Wila as a defensive gutter against the Teutonic Sword, which the Complaint revealed to Russia in the name of the unity of the Church of God.”
However, the anticipation of re-fulfilling this noble function only appeared, rather clearly, after independency was regained – with the fact that in the meantime the opponent, against whom Poland was expected to defend Europe, changed significantly. Islam was decently pushed from the continent, outside the Turkish wharf around Adrianopol, belonging to a state officially undenominational and leading an anti-religious policy, or marginal enclaves of Albania or of Yugoslavia (originally called the Kingdom of Serbs, Croats and Slovenians) of Bosnia. The danger besides ceased to be the east schism, but its place was taken by a much more dangerous enemy – the Bolshevik Revolution.
The argument of the request for the West to support Poland as the first line of opposition by the russian force was actually immediately captured by representatives of the reborn Polish state on the global stage. During the Paris conference Roman Dmowski was to say "Poland (...) is now the only barrier for Bolshevikism and intends to be the only origin blocking Germany's control of Russia", as Charles Seymour, prof. of Yale University, expert of the American delegation for a peace conference, addressing the problem of the future of Austro-Hungarian. A akin phrase was besides utilized by Józef Piłsudski, in February 1921, responding in Paris to the welcome speech of president Alexandre Millerand of the French Republic. The Warden of the Polish State straight referred to the thought of Poland as a “premise of the West” and spoke of its “civilization mission” in the East, analogous to what France fulfilled in the West.
Of course, the attitude of Western powers to the recently reborn state was not, to put it mildly, unambiguous, but besides among its representatives were those who were aware of Poland's position and role. The loudest of them was surely the British diplomat, head of the Allied mission to Poland, Lord Edgar Vincent D’Abernon, who, in his book “The Eighth decisive conflict in the past of the world”, expressed the belief that in the event of the defeat of the Polish army in Warsaw in 1920, “not only would Christianity receive a devastating blow, but the very existence of Western civilization would be threatened. The conflict of Tours (known more as the conflict of Poitiers, in which Frank's troops commanded by Charles Hammer broke up an army of Muslims from Andalusia in 732) saved our British ancestors and Galian neighbors from the yoke of the Quran, it is likely that the conflict of Warsaw saved Central Europe and a part of the West from a more dense peril—from the fanatical tyranny of the Soviets.”
Interestingly, even those who did not like Poland were willing, but without satisfaction, to admit the request to recognise its function at the time. Even Gustav Stresemann himself, the Minister of abroad Affairs of the Reich of Weimar, known for his anti-Polish beliefs, in an interview with 1 of the French diplomats, admitted that it is in Germany's interest to consolidate Poland, which is "the barrier of anti-bolshevik". This should most likely be read in the context of the German plan of Mitteleuropa, which assumes the existence of a number of subordinate states in Central Europe to Germany, separating them from Russia. Poland's participation in specified a block would depend on crucial territorial concessions for the Reich. Nevertheless, it is worth noting that despite this reluctance Germany was aware of Poland's function as a barrier against the Soviets.
Of course, references to the thought of antemurale appeared in the statements of the then hierarchs of the Catholic Church in Poland. most likely 1 of the first hierarchs who explicitly referred to her was Archbishop of Warsaw and erstwhile associate of the Regency Council, Cardinal Aleksander Kakowski. On the occasion of Pope Benedict XV's handover to him in Rome, besides known as the Candle of independency or the Candle of Pius, he said in a commemorative speech: "Let a candle placed in the Świętojanska Cathedral in Warsaw be a symbol of the historical task of our nation: that, as in the past and in the future, we are to carry the light of Christian civilization and European culture to the East, we are to be this civilization's protective wall, a word of the wall of Christianity against the barbaric drives of the East." This celebration took place on 4 January 1920, but the candle itself was much older, due to the fact that Pope Pius IX gave it to Polish Catholics during the January Uprising, in connection with the canonization of Jozafat Kuncewicz, 1 of the main advocates of the Brest Union among the clergy of the east rite in the 16th and 17th centuries. By the decision of Benedict XV, a recently called to the College of Cardinals, the Warsaw average took it with him for the cathedral church in the capital. It is now in the Temple of Divine Providence.
Also the clergy of Western countries recognized the crucial function of the Republic. The book “Les évęques français en Pologne” by Fr Alfred Baudrillart, who was the aftermath of the pilgrimage of French bishops, headed by the Cardinal-Arcibiscus of Paris Louis-Ernest Dubois, to Poland in 1924, contained words about Poland as a “barrier” between the West and the East, and was to be “solid barrière de quarante millions d’hommes”. Poland is simply a constant danger and Poland is simply a strong warrant of peace – the French bishops repeated.
Today, possibly as never, Poland should ask itself what the historical function is. Does he, like in the 19th century, want to be an avant-garde of democracy and liberalism? russian communism has long fallen, but many inactive frighten us with the ghost of the Russian invasion, whether it tells us about the alleged responsibilities arising from the fact of bordering Belarus, called the "last dictatorship in Europe". Worse still, many thinkers and politicians of the mainstream right seem to believe that, as a country on the east border of both the European Union and NATO, our mission is to bring the light of Western civilization to the East, which would mean engaging in various unthinkable brawls in Ukraine or in the already mentioned Belarus, in order to bring and strengthen liberal democracy in them.
But this was not the historical function of Poland, which was not the foreground of any unspecified “West”, but of Christianity, or, more specifically, Catholicism. Of course, present we are in a 100 times more hard situations than possibly always in our history: the alleged 3rd Republic, although it is not even officially a Catholic country, is nevertheless possibly the most Catholic country of all Europe, whether by the spirit of its laws or its inhabitants, not to say that the only Catholic country inactive (except possibly tiny Liechtenstein). Thus, it will no longer cover, protecting on 1 side or even on 2 sides, nothing in between wars, between the Soviets and Nazism, but the bastion or redoubt, surrounded everywhere.
The greater the work lies with us – first, to preserve what is inactive in Poland, comparatively mildly affected by the worst effects of the alleged council improvement and its simultaneous moral revolution, it is due to the deposit of religion – but it cannot be stopped there. Today, 1 can no longer be simply a wall, a chasm, but a huff, a huff, a forpost, a spark that will ignite the fire where there is inactive a heat, or though there is any fire left.
Someone might say it's a difficult, almost impossible task. Even if you agree, however, it must besides be stated that it is essential and so possible. aid us, Lord God and our Holy Patrons!
