Catholics on the Barricades: Poland, France, and “Revolution,” 1891–1956 by Piotr H. Kosicki

Abstract

Reviewed by: Catholics on the Barricades: Poland, France, and “Revolution,” 1891–1956 by Piotr H. Kosicki Mikołaj Kunicki Catholics on the Barricades: Poland, France, and “Revolution,” 1891–1956. By Piotr H. Kosicki. (New Haven: Yale University Press. 2018. Pp. xxviii, 424. $40.00. ISBN: 9780300225518). Writing a transnational historical monograph about Polish and French intellectuals, lay activists, and ecclesiastical figures alike, who formed the twentieth-century “Catholic avant-garde,” the personalist current, is not an easy task. First, the collective biography of these figures is likely to appeal to highly specialised audiences; [End Page 213] secondly, the current climate around the Roman Catholic Church, with its internal conflicts, sexual-abuse cases, and the Vatican’s inconsistent approach toward international and social affairs may diminish some readers’ appetite for the story of Catholic revolutionaries who sought a just society, engaged in dialogue with Marxism and its Stalinist branch, and paved the way for the groundbreaking Vatican Council II. Fortunately, Piotr Kosicki’s book is a tour de force, expertly researched, elegantly written, and likely to be compared with and favorably contrasted against such titles as Zeev Sternhell’s Neither Right nor Left (1983/1987) and Tony Judt’s Past Imperfect (1992). Kosicki begins his story in the 1890s with Catholics’ reactions to Marxism, capitalism, and nationalism and concludes it in the mid-1950s, when Polish and French personalists and Catholic socialists faced the end of Stalinism, liberating themselves from the ideological corsets (if not straitjackets) of anti-Germanism, Soviet-sponsored and one-sided, anti-Americanist peace activism. The liberating effect of the thaw coincided with the death of Pius XII and the subsequent convocation of the Second Vatican Council. The book’s French characters illustrate the vicissitudes of Catholic thinkers and activists, including Jacques Maritain, Emmanuel Mounier, or worker-priest Jean Boulier, and impact they made in France and beyond. Their Polish counterparts constitute an equally diverse company of groups and individuals who adopted the personalist core, tried to implement and modify it in prewar, wartime, and postwar communist-dominated Poland, often paying for their actions with their lives, imprisonment, or moral compromises. The book focuses mostly on the Polish part of the story, giving the fascinating portrayals of fascists and nationalists turned into pro-communist “progressive” Catholics (Bolesław Piasecki and his entourage of Dziś i Jutro millieu). We also meet their young adept, Catholic radical Tadeusz Mazowiecki, the first Polish democratic prime minister after the collapse of communism, and a young cleric and priest named Karol Wojtyła, better known as John Paul II. Lastly, Kosicki pays close attention to the Cracow-based disciples of Mounier from the Tygodnik Powszechny weekly that were turned down by their spiritual master, vowed to abstain from the communist-dominated political life preserving their integrity and defending independent culture, and later joined forces with Mazowiecki and gay catehumen Jerzy Zawieyski to form the Znak circle of more independent Catholic activists in the post-Stalinist era. For Kosicki, the link between the Polish personalist groups and the Solidarity movement, which served as an icebreaker of communism in the 1980s is obvious. However, the autor is at his best while discussing less-known and researched phenomena such as the peculiar nature of French intellectuals’ involvement in the Soviet-sponsored Peace Movement; the role of anti-Germanism shared by both the French and the Poles in cementing their collaboration with Moscow; and the opposition of Esprit editors to European integration in the 1950s. Kosicki’s work does not contain any flaws or errors. If anything, I view it a bit apologetic toward John Paul II, one of the protagonists of this book, much revered in the past, and currently under posthumous re-examination. Another issue concerns the real [End Page 214] impact of intellectual Catholicism on Polish religiosity, which under the tutelage of Cardinal Stefan Wyszyński, also a frequently evoked figure, moved away from open Catholicism. Lastly, I would advise the author to pay more attention to the 1968 anti-Semitic campaign and the effect it had on the collapse of the Znak group. Still, Piotr Kosicki authored an excellent work, which will top the readingg lists of students of Polish and European history...