An important lesson from 1965

‘The letter from the Polish bishops to their German counterparts contains an original recipe for resolving conflicts and dealing with the trauma caused by bloody wars between nations. It can also serve as a lesson for us today in how to approach our relations with Ukrainians’, says Andrzej JERIE.

Anna DRUŚ: Zajezdnia History Centre has prepared an exhibition called ‘Reconciliation for Europe’, which has just opened in the Polish Senate building. Could you tell us a bit more about this exhibition? Has it been displayed before, and how did it make its way to the Senate?

Andrzej JERIE: This is the second stage of the exhibition’s tour of Europe, the first having finished in Rome a few weeks ago. Today’s event is one of a kind, as we’re displaying three documents that have never been shown to the public before. They have also been submitted to UNESCO in the hope they’ll be added to the Memory of the World Register.

The documents include Archbishop Bolesław Kominek’s handwritten address to the German bishops, along with a letter based on it and signed by 36 Polish bishops at the last session of the 1965 Vatican Council. They also include the German bishops’ response, prepared in Rome and forwarded to the Polish bishops in December of that same year. The exhibition recounts the full historical context of these documents, exploring the message they convey and its impact.

I find the message of forgiveness and seeking forgiveness in that letter, penned just twenty years after the Second World War, truly extraordinary. It was a time when the wounds caused by this great tragedy were not yet healed and the Polish families were still mourning their perished loved ones. The Holocaust left many Polish Jews as the only survivors among their relatives. In these circumstances, from the rubble left by that horrific war, a remarkable message emerged. Brought forth by a Christian spirit and the ability to forgive and ask for forgiveness in return, it was also rooted in Archbishop Kominek’s profound reflections and inspired by his experiences.

Born in the border region of Silesia, he spoke fluent German and was familiar with the complexities of life where the two nations met. The words ‘we forgive and ask for forgiveness’ came from his own in-depth contemplation and were his original idea. He’d already written texts in a similar vein, although never on such a broad scale. Including that idea in the letter proved to have long-lasting effects.

– What if that never happened? What elements of our current reality would not exist, had that letter not been written?

– In 1965, Germany was still experiencing resentment following the Second World War. Several million Germans were, to put it delicately, forced to leave their homes and adapt to a new reality. And they weren’t exactly welcomed to the new lands.

This explains why only 30% of Germans accepted the new Polish-German border along the Oder and Neisse rivers. After the Polish bishops wrote to their German counterparts, things changed in just a few years. However, it wasn’t simply the result of the time passing but rather an effect of multiple actions undertaken in Germany, especially by the German Evangelical Church, both before the letter was sent and later, as a practical response to the peace offering it represented.

Although the German bishops’ reply was rather cold and unsatisfactory, the Polish gesture made quite an impression on the German elites. It was they who gave rise to initiatives in the first half of the 1960s that involved penitential pilgrimages to Poland, Auschwitz and other places. Later, together with Poles, they campaigned to elevate Father Maximilian Kolbe to the glory of the altars.

He has become the patron of reconciliation and German atonement for the Second World War, as evidenced by the foundation of Maximilian-Kolbe-Werk society. And though we could consider it a singular event, it was, in fact, an indication of a genuine change in Polish-German relations that followed the bishops’ letter. It was reflected, for example, in the shift from widespread anti-new-border sentiment to a marginal reluctance. Additionally, numerous Polish-German initiatives and collaborations emerged, such as the Krzyżowa Foundation for Mutual Understanding in Europe. Established 30 years ago, it aims to promote Polish-German dialogue and educate young people from both countries about peaceful coexistence and communication. It’s a long-term process that has been going on for decades and continues to bear fruit. Entire generations of Poles and Germans have grown up with this message. And although it’s easier to stir up animosity and distrust these days, I believe this message is now more powerful than ever.

– What can we learn from the events of 1965 in the context of current Polish-Ukrainian relations?

– The letter from the Polish bishops to their German colleagues contained not only the monumental sentence but also a method for resolving conflicts and dealing with the trauma caused by wars between nations – a method based on telling the truth. It also offered a reflection on the relationship between Poland and Germany. The letter spoke openly about the difficult issues, naming the crimes and providing specific victim counts, while also pointing out the positive aspects. That is the first step toward reconciliation: recognising that even amid the crimes, tragedies, injustices and losses of our shared history, there were elements that could form the foundation for positive change.

Secondly, the bishops acknowledged the goodwill of the other side, seeing them as more than eternal enemies. They expressed interest in dialogue, indicating their willingness to understand the opposing perspective. Thirdly, they extended an olive branch, breaking the vicious cycle of victim and perpetrator. They stepped away from the position of victims.

We suddenly saw the potential for partnership and rose to our feet. But we also acknowledged our own faults. We admitted that we were not only victims; we, too, had wronged others. That is a perspective deeply rooted in Christian beliefs.

The same three steps are essential to improving relations between Poland and Ukraine – relations that have been most deeply strained by the Volhynia genocide. Ukrainians often don’t understand why we, as Poles, are still dissatisfied with their stance. They ask how many more times they need to apologise for a crime their state leaders have already publicly expressed remorse for. And yet, they still need to confront the truth about the massacre. The exhumation of the victims must go forward, and those responsible for the killings must no longer be glorified.

This is impossible without acknowledging the truth and being upfront about what really happened. To heal these wounds, however, we also need to take a critical look at our past and stop viewing ourselves solely as victims. That mindset continues to hinder our relations. Wroclaw faces this problem as well – something we see as both a challenge and a responsibility. We are convinced that this historical issue is anything but trivial. Being good neighbours is not enough; we must also confront the past. Too often, history is manipulated to reinforce stereotypes and clichés that shape how we perceive our colleagues, neighbours and business partners. Seeing them as “Banderites” does not help. We need to move away from that narrative and support both the younger and older generations. It’s true that this entire issue is difficult for many, but I believe a bold and open approach could make a real difference.

– Do you think a letter from the Polish Church to the Ukrainian clergy – similar to the one from 1965 – could help? After all, many of them follow the Greek Rite and are part of the same broader Catholic community.

– Such a letter, using those same famous words, has already been sent. Titled Peace Between Nations Is Possible, it was written in 2005 by Greek Catholic bishops from Ukraine and Roman Catholic bishops from Poland. However, it didn’t have the same resonance or impact. Maybe this time, a stronger gesture is needed. I do believe that appealing to the shared community of the Catholic Church and to common Christian values could be key. The difficulty may lie in the fact that the Greek Catholic Church doesn’t hold the same level of influence in Ukraine as the Catholic Church did in Germany and Poland in the 1960s. Let’s not forget that Poland was even able to organise nationwide celebrations to mark the millennium of its baptism. On the ramparts of Jasna Góra, hundreds of thousands gathered around Primate Wyszyński, chanting, We forgive, we forgive! Perhaps what we need today are leaders who, despite the simple reflex of the heart and emotions, can propose something capable of changing the course of history.

Interview by Anna Druś