This text explores the nature of Polish Catholicism in the first half of the twentieth century and the changes it underwent under the policies of Soviet Communism. Of particular note are the laws and policies that were employed by the state in order to destroy religion in general, and Catholicism in particular. The text also explores the way that the strong tradition of Polish culture prepared the populace to be uniquely resistant to attempts to destroy its Christian religious life. It is ultimately, a story of the triumph of the people over the state.

In the summer and fall of 1998, ultranationalist Polish Catholics erected hundreds of crosses outside Auschwitz, setting off a fierce debate that pitted Catholics and Jews against one another. While this controversy had ramifications that extended well beyond Poland’s borders, Geneviève Zubrzycki sees it as a particularly crucial moment in the development of post-Communist Poland’s statehood and its changing relationship to Catholicism. In The Crosses of Auschwitz, Zubrzycki skillfully demonstrates how this episode crystallized latent social conflicts regarding the significance of Catholicism in defining “Polishness” and the role of anti-Semitism in the construction of a new Polish identity. Since the fall of Communism, the binding that has held Polish identity and Catholicism together has begun to erode, creating unease among ultranationalists. Within their construction of Polish identity also exists pride in the Polish people’s long history of suffering. For the ultranationalists, then, the crosses at Auschwitz were not only symbols of their ethno-Catholic vision, but also an attempt to lay claim to what they perceived was a Jewish monopoly over martyrdom. This gripping account of the emotional and aesthetic aspects of the scene of the crosses at Auschwitz offers profound insights into what Polishness is today and what it may become.

This volume brings together leading scholars to examine how the Church has brought its values into the political sphere and, in the process, alienated some of the younger generation. Since the disintegration of the communist one-party state at the end of the 1980s, the Catholic Church has pushed its agenda to ban abortion, introduce religious instruction in the state schools, and protect Poland from secular influences emanating from the European Union. As one of the consequences, Polish society has become polarized along religious lines, with conservative forces such as Fr. Rydzyk’s Radio Maryja seeking to counter the influence of the European Union and liberals on the left trying to protect secular values. This volume casts a wide net in topics, with chapters on Pope John Paul II, Radio Maryja, religious education, the Church’s campaign against what it calls “genderism,” and the privatization of religious belief, among other topics.

Lavinia Stan and Lucian Turcescu examine the relationship between religion and politics in ten former communist Eastern European countries. Contrary to widespread theories of increasing secularization, Stan and Turcescu argue that in most of these countries, the populations have shown themselves to remain religious even as they embrace modernization and democratization. Church-state relations in the new EU member states can be seen in political representation for church leaders, governmental subsidies, registration of religions by the state, and religious instruction in public schools. Stan and Turcescu outline three major models: the Czech church-state separation model, in which religion is private and the government secular; the pluralist model of Hungary, Bulgaria and Latvia, which views society as a group of complementary but autonomous spheres - for example, education, the family, and religion - each of which is worthy of recognition and support from the state; and the dominant religion model that exists in Poland, Romania, Estonia, and Lithuania, in which the government maintains informal ties to the religious majority. Church, State, and Democracy in Expanding Europe offers critical tools for understanding church-state relations in an increasingly modern and democratic Eastern Europe.

Over 3,000 churches were built in Poland between 1945 and 1989, despite the socialist state's hostility towards religion. We call this Day-VII Architecture. Built by parishioners from scavenged or pinched materials, the churches were at once an expression of faith and a form of anti-government protest. Their fantastic designs broke with the state's rigid urbanism. Neither legal nor prohibited, the construction of churches during this period engaged the most talented architects and craftspeople, who in turn enabled parish communities to build their own houses of worship. These community projects eventually became crucial sites for the democratization of Poland. Unearthing the history of these churches through photography and interviews with their designers, this publication sheds new light on the architectural dimension of Poland's trans­formation from state socialism to capitalism.

A systematic analysis of Church and State relations in communist Poland.

By 1952 the Chinese Communist Party had suppressed all organized resistance to its regime and stood unopposed, or so it has been believed. Internal party documents—declassified just long enough for historian Paul Mariani to send copies out of China—disclose that one group deemed an enemy of the state held out after the others had fallen. A party report from Shanghai marked “top-secret” reveals a determined, often courageous resistance by the local Catholic Church. Drawing on centuries of experience in struggling with the Chinese authorities, the Church was proving a stubborn match for the party. Mariani tells the story of how Bishop (later Cardinal) Ignatius Kung Pinmei, the Jesuits, and the Catholic Youth resisted the regime’s punishing assault on the Shanghai Catholic community and refused to renounce the pope and the Church in Rome. Acting clandestinely, mirroring tactics used by the previously underground CCP, Shanghai’s Catholics persevered until 1955, when the party arrested Kung and 1,200 other leading Catholics. The imprisoned believers were later shocked to learn that the betrayal had come from within their own ranks. Though the CCP could not eradicate the Catholic Church in China, it succeeded in dividing it. Mariani’s secret history traces the origins of a deep split in the Chinese Catholic community, where relations between the “Patriotic” and underground churches remain strained even today.