Dubious Value of Jewish-Christian dialogue

Futility of Jewish-Christian Dialogue. What JPII Actually Said About Jews as “Elder Brothers in the Faith”. Chrostowski

Kosciol, Zydzi, Polska, Wydanie XII, by Waldemar Chrostowski. 2015. FRONDA PL Warszawa


THE CHURCH, THE JEWS, AND POLES is the title of this Polish-language book. It packs a wealth of information.


Jewish-Christian “dialogue” is always the same: It consists of the pre-determined narrative of everything blamed on Christianity, and Jews exempting themselves from all criticism. There are Catholics who believe that the Church had done too many apologies, and that there is much more to Christian history than the presumed wrongs of the Church. Yes indeed. (p. 71). Other Poles oppose the dialogue because Jews ignore Polish suffering, and are out to promote the exclusiveness of their Holocaust. (pp. 358-359).

Chrostowski rejects “false irenics”, and points out that dialogue must be based upon the truth. (p. 111). However, he is vague on how the truth is to be found when the Jews are so consistently in denial about their past wrongs. Chrostowski has come to the recognition of the fact that Jews like Jewish-Christian dialogue because it enables them to expand their influence. (p. 534).


When visiting the Spertus College of Judaica in Chicago, in order to dialogue with Jews, Chrostowski learned that the Archdiocese of Chicago was paying all $100,000 for it. When he asked some Jews why they were not contributing anything financially to it, he was told that their religion opposes the financing of Christians and Christian enterprises. (p. 164). To think that the Catholic Church goes along with this farce!

In the dialogue, Chrostowski was involved with Judeocentrists of Polish descent, such as Fr. John Pawlikowski and Ronald Modras. He finally came to the realization that the biggest obstacle to authentic Christian-Jewish dialogue is the existence of Poles who bend over backwards to please the Jews. (p. 223). Chrostowski also noticed that most American Jews are anti-Polish (p. 168), as are most young Israeli Jews. (p. 253). Duh!


Jedrziej Giertych opposed Jewish-Christian dialogue, because modern Judaism is not based on the Old Testament, but largely on the Talmud and the Kabala, which are non-Biblical and anti-Christian. (p. 147). That’s an understatement. See:

By the end of the first century A. D., the Jews had the Birkat ha-Minim, in which they cursed the followers of Jesus Christ. (p. 45). For elaboration on the Birkat haMinim, see:

Chrostowski also discusses the infamous Toledot Yeshu (pp. 474-476). For more on it, see:

Fr. Chrostowski considers the Alenu (Aleniu), wherein Jews thank God that they are not gentiles, as a prayer that affirms the separatism of the Jew, or the instilling of contempt for non-Jews, dependent upon the mindset of the Jew saying it. (p. 63). For more on the Alenu, see:


Conventional Jewish-Christian history is based on selective memory. The “horribly antisemitic” expulsion of Spain’s Jews, in 1492, is remembered, but not the fact that Jews had sided with Muslims, against Christian Spain, for centuries. (pp. 46-47). The (alleged) slaughter of Jews, by Crusaders in Jerusalem, is lamented, but not the fact that the Jews had earlier opened the gates to the Muslims, who massacred the Christians. (p. 47).

Judaism has always been more “intolerant” than Christianity. Fr. Chrostowski quotes Isaac Bashevis Singer, who described a Catholic marrying a Jew long ago. The Catholic’s parents told him that the act was against tradition, against Polishness, and against honor. The Jewish parents were much more vehement. They disowned the Jewish bride, treated her worse than a leper, proclaimed her dead, and spat on her name–all for being about to marry a goy. (p. 73).

Some of these Jewish attitudes continue to the present. When visiting Israel, Fr. Chrostowski personally saw Orthodox Jews who turned away and spat when they saw gentiles. (p. 67).

For those Jews who complain about Poles not treating them well as neighbors in the past, Fr. Chrostowski has this riposte: Jews now have their own nation, and live among Arabs, so let the Jews set the example of how to treat one’s neighbors! (p. 32).


Fr. Chrostowski recounts, from his childhood, the Polish aid given to fugitive Jews at the village of Trzask. The Germans found out, and murdered many Poles. They also automatically blamed the soltys (village mayor) Hieronim Chrostowski, and dispatched him to a concentration camp. (p. 13). Now, Jan Grabowski has accused village mayors of turning-in fugitive Jews. The experience of the village mayor of Trzask reminds us that, when it comes to fugitive Jews, the Germans held village mayors as hostages.

When growing up in the 1950s and 1960s, Chrostowski never once experienced any negative teachings, towards Jews, from either the church or the school. (p. 14). In the mid-1960’s, Chrostowski was taught that Germans murdered the Jews. (p. 18). This adds refutation to the canard that, in the first few decades after WWII, the Polish authorities ignored Jewish Holocaust deaths, or just subsumed Jewish deaths with Polish ones.


As for the Zydokomuna, Fr. Chrostowski realizes that it is not negated by the fact that most Communists were not Jewish. What matters is not the quantity but the quality of the revolutionaries. In other words, the relevant factor is the caliber and high intelligence of the Jewish Communists. (p. 92). Chrostowski believes that Jews were massively overrepresented in Communism because they needed a substitute for the God they had rejected, because they had a lust for power, and because they needed a secularized outlet for their messianism. (pp. 94-95).


The Holocaust has become a substitute religion for many Jews, not only in terms of private belief, but also in terms of what the general public is subject to. (pp. 433-434). Fr. Chrostowski credits Holocaust supremacism with the fact that few westerners know much, if anything, about the murderous Soviet gulags. (p. 351).

Many Jews also attempt to blame Christianity, in place of the Germans, for the Holocaust. Fr. Chrostowski rejects this, pointing out that German Nazism was a racist ideology that was as much anti-Christian as anti-Semitic. (pp. 428-429). However, Chrostowski does not go far enough. If one insists on making Christian anti-Judaism a precedent for Nazi anti-Semitism, then one can just as easily insist on making the racist aspects of Jewish religion (Jewish Chosenness) a precedent for Nazi racism (Master Race).


When the Carmelite convent was opened in Auschwitz, this was met with considerable gratitude from the relatives of the Poles that had been murdered at Auschwitz. (p. 194). Every year, the relatives observe All Saints Day and All Souls Day. The prayers of the nuns have considerable meaning to the Polish and Catholic consciousness. (p. 195).

The location of the convent was hardly the first time that Jewish and Christian places of memory were juxtaposed. Throughout history, churches and synagogues stood next to each other, and Jewish cemeteries had been located right next to Catholic cemeteries. (p. 210). Then, suddenly, the Jews raised a super big stink about the convent.

Fr. Chrostowski, heavily involved in this bogus controversy, was advised not to mention it in Chicago because the local Polonia opposed the relocation of the convent. (p. 164). Contrary to media reports, as by GAZETA WYBORCZA, Pope John Paul II (JPII) did not support the relocation of the convent. (p. 226).

Unfortunately, Fr. Chrostowski never calls the Jews for their presumption in telling others what can and cannot be done at Auschwitz. In effect, the Jews had expelled the Poles, as pointed out by Edward Moskal. (p. 287). Chrostowski also does not call out the Jews for engaging in Talmudic-style racism–for assuming that murdered Jews are more significant than murdered goyim. For more on this, see:

No sooner had the Jews succeeded in imposing their will on the Poles, as per the Carmelite convent, than they did the same to the Papal Cross. Chrostowski believes that removal of the Cross was futile, as it only led to new Jewish accusations and Jewish demands. (p. 387). No kidding. [Here we are in 2020, and the Jews are once again demanding something new from Poles with regards to Auschwitz.]


Rabbi Byron Sherwin is the exception that proves the rule. He endorsed the presence of the Carmelite nuns at Auschwitz, and expressed gratitude for their sacrificial life. Sherwin also expressed realization of the fact that the Nazis would exterminate the Poles after they were done with the Jews. (pp. 266-267). Back at his teaching position at Spertus, Sherwin reminded his Jewish students of the Polish suffering at the hands of the Nazis. The students angrily denounced him, saying that they did not want to hear about it, as it would diminish Jewish suffering. (p. 435). At other venues, Sherwin was shouted down, and practically prevented from speaking, for saying that anti-Polonism should not be the foundation for Jewish ideology. (p. 294).


When JPII made this statement, he said that Jews were elder brothers in the faith IN A CERTAIN MANNER. (p. 494). There isn’t much in this that we could disagree with. For instance, Judaism gave Christianity the concept of One True God, and the Tanakh (Old Testament.)

However, leading newspapers left out the crucial words IN A CERTAIN MANNER, misleading the readers into thinking that JPII had written a blank check for Jews. Many Jews have seized on the misstatement for their own ends, as by using it to silence criticism of Jews.

Jan Peczkis
October 4, 2020.

Published with the author’s permission.

Source: Jews & Poles DATEBASE.

The title image: The title image: Pope John Paul II with Rabbi Toaff. Source of the image: John Paul II Foundation , September 11, 2020 / selected by wg.pco. / selected by wg.pco

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