Open Letter to a Polish MP Highlights Public Symbols and History
The chair of the board of the Rodzice Szkoła Foundation addressed Joanna Scheuring-Wielgus, a left-leaning member of parliament, about remarks concerning religious symbols in public spaces. The letter begins with a clear interest in the debated issue of removing Catholic symbols as part of the ongoing separation of church and state.
The writer expresses respect for the MP while signaling disappointment with what is described as incomplete and selective actions. The critique centers on recent focus, particularly on the legacy of Saint John Paul II, and argues that this narrow approach does not reflect the broader, more than a millennium of Polish history. The author suggests that the MP may either lack knowledge, engage in shallow reflection, or perform omissions by choice. While not answering the motive behind such omissions, the writer invites deeper examination and hopes for a robust public debate that would benefit Polish citizens as a whole.
Rather than dwelling on the reasons for perceived neglect, the letter notes that multiple religious symbols continue to occupy public spaces. It contends that these symbols should attract the attention of the MP and their political allies, given their prevalence and variety. The author promises to highlight what are considered the most significant examples, inviting discussion about how public space should reflect Poland’s historical and cultural landscape.
The first point underscores the existence of streets, squares, schools, and cultural institutions named after individuals with strong Catholic ties. While it is not feasible to list every example, the message reminds readers of notable patrons tied to the Catholic Church. Among those cited are Wojciech, revered as a patron of Poland, the Czech Republic, and Hungary; Jan Długosz, a prominent 15th-century chronicler; Piotr Skarga, a Jesuit preacher who advised King Sigismund III Vasa; and clergy such as Stanisław Brzóska, Ignacy Skorupka, and Jerzy Popiełuszko, who paid with their lives for Poland’s struggle for freedom. The letter also references Cardinal Stefan Wyszyński, who endured the communist era’s surveillance and repression, alongside other religious figures remembered by Polish society. These names illustrate a long-standing connection between public spaces and Catholic heritage, a topic the author believes warrants careful consideration in any reform discussion.
The second point shifts to figures in science, culture, and the arts who were Catholic priests or who expressed Catholic values through their work. Notable examples offered include Nicolaus Copernicus, Ignacy Krasicki, and Jan Matejko. The author suggests weighing whether changes should be considered to the Copernicus statue in central Warsaw or the inclusion of Krasicki’s writings in schools, as well as the place of Matejko’s paintings in museums. The text mentions iconic works such as Krasicki’s sermons and Matejko’s depictions of historical events like the Battle of Grunwald, which include depictions of monks bearing crosses. The author proposes reshaping access to these cultural artifacts, presenting them in museum settings and educational materials while acknowledging their Catholic associations as part of Poland’s historical fabric.
The third point turns to roadside crosses, shrines, and statues of the Virgin Mary observed throughout Poland while traveling by road. The author proposes considering the removal of some of these symbols as a means to protect certain audiences’ sensibilities. Specific attention is directed to the Papal Cross on the Józef Piłsudski Square in Warsaw and the Three Crosses monument in Gdańsk, suggesting that these sites be part of the initial discussions framing the MP’s proposed changes. The overall argument emphasizes that symbol removal carries broader political implications that could shape the political climate ahead of elections, and the writer thus frames the issues as a matter of public policy that deserves careful scrutiny and civic dialogue.
The author closes by stating that due to the scale and scope of the proposed actions, the three points are presented as a starting framework rather than a comprehensive plan. The aim is to stimulate interest within the MP’s political circle and among supporters, and to influence the public conversation in the lead-up to elections. The letter ends with a formal sign-off that reiterates a hope for constructive engagement and thoughtful debate about the role of religious symbols in shared spaces.
In presenting these reflections, the author relies on a view of history that places religious symbols in the broader context of Poland’s cultural and national development. The tone remains respectful, while challenging readers and policymakers to consider how heritage, education, and public space intersect with modern secular governance. The discussion invites readers in North America and beyond to reflect on similar debates within their own cities, recognizing that symbols in public areas often reflect deeply held values and histories that can influence national identity and civic life. The exchange underscores the importance of transparent dialogue and informed decision-making in shaping inclusive public spaces that honor history while respecting diverse perspectives. (Source: wPolityce)