The book chronicles the evolution of the church's political power throughout Poland's unique history. Beginning in the tenth century, the study first details how Catholicism overcame early challenges in Poland, from converting the early polytheists to pushing back the Protestant Reformation half a millennium later. It continues into the dawn of the modern age—including the division of Poland between Prussia, Russia, and Austria between 1772 and 1795, the interwar years, the National Socialist occupation of World War Two, and the communist and post-war communist eras—during which The Church only half-correctly presented itself as a steadfast protector of Poles, with clergy members who either stood up to foreign authorities or collaborated with those same Nazi and Communist leaders. This study ends with a consideration of how the Church has taken advantage of the fall of communism to push its own social agenda, at times against the wishes of most Poles.

This is a pictorial record of the Polish Catholic Churches in Wisconsin as noted by Rev. WacÅaw Kruszka in 1905.

The Polish Revolution cast off the Russian hegemony that had kept the Polish-Lithuanian Commonwealth impotent for most of the eighteenth century. Before being overthrown by the armies of Catherine the Great, the Four Years' Parliament of 1788-92 passed wide-ranging reforms, culminating in Europe's first written constitution on 3 May 1791. In some respects its policies towards the Catholic Church of both rites (Latin and Ruthenian) were more radical than those of Joseph II, and comparable to some of those adopted in the early stages of the French Revolution. Policies included taxation of the Catholic clergy at more than double the rate of the lay nobility, the confiscation of episcopal estates, the equalization of dioceses, and controversial concessions to Orthodoxy. But the monastic clergy escaped almost unscathed. A method of explaining political decisions in a republican polity is developed in order to show how and why the Commonwealth went to the verge of schism with Rome in 1789-90, before drawing back. Pope Pius VI could then bless the 'mild revolution' of 3 May 1791, which Poland's clergy and monarch presented to the nobility as a miracle of Divine Providence. The stresses would be eclipsed by dechristianization in France, the dismemberment of the Commonwealth, and subsequent incarnations of unity between the Catholic Church and the Polish nation. Probing both 'high politics' and political culture', Richard Butterwick draws on diplomatic and political correspondence, speeches, pamphlets, sermons, pastoral letters, proclamations, records of local assemblies, and other sources to explore a volatile relationship between altar, throne, and nobility at the end of Europe's Ancien Régime.

A postcolonial study of Polish literature from Romanticism to the twenty-first century

Suggesting that events in Poland during 1980–1981 represent the tip of an iceberg, the contributors examine the rise of nationalism in Eastern Europe and its potential consequences for European security. They analyze developing problems and trends in the region, including the cooling of relations between the USSR and individual countries in Eastern Europe, the continuing economic crisis, changing social structures, the influence of the intelligentsia, and the eroding importance of ideology as a key part of Eastern Europe's political culture. The second half of the book focuses on the impact of these shifts on political and military relations between the USSR and Eastern European countries and on the efficient functioning of the Warsaw Pact.

Harnessing a cultural sociological approach to explore transformations in key social spheres in post-1989 Poland, Chmielewska-Szlajfer illuminates shifts in religiosity, sympathy towards others, and civic activity in post-Communist Poland in the light of Western influence over elements of Polish life. Reshaping Poland’s Community after Communism focuses on three major cases, largely ignored in Polish scholarship: (1) a hugely popular, faux-baroque Catholic shrine, which illustrates new strategies adopted by the Polish Catholic Church to attract believers; (2) Woodstock Station, a widely known free charity music festival, demonstrating new practices of sympathy towards strangers; and (3) the emergence of national internet pro-voting campaigns and small-town watchdog websites, which uncover changes in practical uses of civic engagement. In exploring grass-roots, everyday negotiations of religiosity, charity, and civic engagement in contemporary Poland, Chmielewska-Szlajfer demonstrates how a country’s cultural changes can suggest wider, dramatic democratic transformation.

In Poland in the 1940s and '50s, a new kind of Catholic intended to remake European social and political life--not with guns, but French philosophy This collective intellectual biography examines generations of deeply religious thinkers whose faith drove them into public life, including Karol Wojtyła, future Pope John Paul II, and Tadeusz Mazowiecki, the future prime minister who would dismantle Poland's Communist regime. Seeking to change the way we understand the Catholic Church, World War II, the Cold War, and communism, this study centers on the idea of "revolution." It examines two crucial countries, France and Poland, while challenging conventional wisdom among historians and introducing innovations in periodization, geography, and methodology. Why has much of Eastern Europe gone back down the road of exclusionary nationalism and religious prejudice since the end of the Cold War? Piotr H. Kosicki helps to understand the crises of contemporary Europe by examining the intellectual world of Roman Catholicism in Poland and France between the Church's declaration of war on socialism in 1891 and the demise of Stalinism in 1956.

The transformation process in Central and Eastern Europe (CEE) after 1989 is often clothed in terms of historical and geographical categories, either as a 'return of history' or as a 'return to Europe', or both. Either way, the radical right in CEE claims a prominent place in this politics of return. Studies of the radical right echo the more general concern, in analyses of the region, with historical analogies and the role of legacies. Sometimes parallels are discovered between the post-1989 radical right and interwar fascism. They imply a 'Weimarization' of the transformation countries and the return of the pre-socialist, ultranationalist, or even fascist past—the 'return of history'. Another interpretation argues that since some CEE party systems increasingly resemble their West European counterparts, so does the radical right, at least where it is electorally successful - the 'return to Europe'. A third line of thought states that the radical right in the region is a phenomenon sui generis, inherently shaped by the historical forces of state socialism and the transformation process. As a result, and in contrast to Western Europe, it is ideologically more extreme and anti-democratic while organizationally more a movement than a party phenomenon. This book provides insight into the role of historical forces in the shaping and performance of the current radical right in CEE. It conceptualizes 'legacies' both as a contextual factor, i.e. as part of structural and cultural opportunities for new movements and parties in the region, and as textual factors, i.e. as part of the ideological baggage of the past which is revived—and reinterpreted—by the radical right. An introductory essay by Michael Minkenberg puts the topic and the concept of legacies into a larger research perspective. Articles by Lenka Bustikova and Herbert Kitschelt as well as John Ishiyama employ the role of legacies as context, whereas the contributions by Timm Beichelt, Sarah de Lange and Simona Guerra as well as James Frusetta and Anca Glont treat legacies as text.

Collectivistic Religions draws upon empirical studies of Christianity in Europe to address questions of religion and collective identity, religion and nationalism, religion and public life, and religion and conflict. It moves beyond the attempts to tackle such questions in terms of 'choice' and 'religious nationalism' by introducing the notion of 'collectivistic religions' to contemporary debates surrounding public religions. Using a comparison of several case studies, this book challenges the modernist bias in understanding of collectivistic religions as reducible to national identities. A significant contribution to both the study of religious change in contemporary Europe and the theoretical debates that surround religion and secularization, it will be of key interest to scholars across a range of disciplines, including sociology, political science, religious studies, and geography.

This is a single-volume history of Christianity in Poland, a subject at the core of religious history and European secular history alike. The book covers the development of Polish Christianity from the tenth century to the year 2000, placing it in the broader context of East-Central European political, social, religious and cultural history. Jewish-Christian relations, and the problematic religious history of the Jews in the region, play an important part in the story, and there are pervasive references to countries historically linked to Poland, such as Lithuania, Belarus and the Ukraine. Jerzy Kloczowski shows how the history of Poland, and Polish Christianity, are embedded in the complex systems of relations with other countries and religious denominations. A History of Polish Christianity should be read by anyone interested in the confrontation between Christianity and the totalitarian systems of the twentieth century, and in the interplay between Eastern and Western Christianity.