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.

Jews and Heretics in Catholic Poland takes issue with historians' common contention that the Catholic Church triumphed in Counter-reformation Poland. In fact, the Church's own sources show that the story is far more complex. From the rise of the Reformation and the rapid dissemination of these new ideas through printing, the Catholic Church was overcome with a strong sense of insecurity. The 'infidel Jews, enemies of Christianity' became symbols of the Church's weakness and, simultaneously, instruments of its defence against all of its other adversaries. This process helped form a Polish identity that led, in the case of Jews, to racial anti-Semitism and to the exclusion of Jews from the category of Poles. This book portrays Jews not only as victims of Church persecution but as active participants in Polish society who as allies of the nobles, placed in positions of power, had more influence than has been recognised.

In 1944, the Nazis razed Warsaw’s historic Cathedral of St. John the Baptist. “They knew that the strength of the Polish nation was rooted in the Cross, Christ’s Passion, the spirit of the Gospels, and the invincible Church,” argued Cardinal Stefan Wyszyński in a letter celebrating the building’s subsequent reconstruction. “To weaken and destroy the nation, they knew they must first deprive it of its Christian spirit.” Wyszynski insisted that Catholicism was an integral component of Polish history, culture, and national identity. The faithfulness of the Polish people fortified them during times of trial and inspired much that was noble and good in their endeavors. Filling a sizable gap in the literature, White Eagle, Black Madonna is a systematic study of the Catholic Church in Poland and among the Polish diaspora. Polish Catholicism has not been particularly well understood outside of Poland, and certainly not in the Anglophone world, until now. Demonstrating an unparalleled mastery of the topic, Robert E. Alvis offers an illuminating vantage point on the dynamic tension between centralization and diversity that long has characterized the Catholic Church’s history. Written in clear, concise, accessible language, the book sheds light on the relevance of the Polish Catholic tradition for the global Catholic Church, a phenomenon that has been greatly enhanced by Pope John Paul II, whose theology, ecclesiology, and piety were shaped profoundly by his experiences in Poland, and those experiences in turn shaped the course of his long and influential pontificate. Offering a new resource for understanding the historical development of Polish Catholicism, White Eagle, Black Madonna emphasizes the people, places, events, and ritual actions that have animated the tradition and that still resonate among Polish Catholics today. From the baptism of Duke Mieszko in 966 to the controversial burial of President Lech Kaczyński in 2010, the Church has accompanied the Polish people during their long and often tumultuous history. While often controversial, Catholicism’s influence over Poland’s political, social, and cultural life has been indisputably profound.

When an independent Poland reappeared on the map of Europe after World War I, it was widely regarded as the most Catholic country on the continent, as “Rome’s Most Faithful Daughter.” All the same, the relations of the Second Polish Republic with the Church—both its representatives inside the country and the Holy See itself—proved far more difficult than expected. Based on original research in the libraries and depositories of four countries, including recently opened collections in the Vatican Secret Archives, Rome’s Most Faithful Daughter: The Catholic Church and Independent Poland, 1914–1939 presents the first scholarly history of the close but complex political relationship of Poland with the Catholic Church during the interwar period. Neal Pease addresses, for example, the centrality of Poland in the Vatican’s plans to convert the Soviet Union to Catholicism and the curious reluctance of each successive Polish government to play the role assigned to it. He also reveals the complicated story of the relations of Polish Catholicism with Jews, Freemasons, and other minorities within the country and what the response of Pope Pius XII to the Nazi German invasion of Poland in 1939 can tell us about his controversial policies during World War II. Both authoritative and lively, Rome’s Most Faithful Daughter shows that the tensions generated by the interplay of church and state in Polish public life exerted great influence not only on the history of Poland but also on the wider Catholic world in the era between the wars.

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.

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.

Jesus instructed his followers to "love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you" (Luke 6:27-28). Not only has this theme long been among the Church's most oft-repeated messages, but in everything from sermons to articles in the Catholic press, it has been consistently emphasized that the commandment extends to all humanity. Yet, on numerous occasions in the twentieth century, Catholics have established alliances with nationalist groups promoting ethnic exclusivity, anti-Semitism, and the use of any means necessary in an imagined "struggle for survival." While some might describe this as mere hypocrisy, Faith and Fatherland analyzes how Catholicism and nationalism have been blended together in Poland, from Nazi occupation and Communist rule to the election of Pope John Paul II and beyond. It is usually taken for granted that Poland is a Catholic nation, but in fact the country's apparent homogeneity is a relatively recent development, supported as much by ideology as demography. To fully contextualize the fusion between faith and fatherland, Brian Porter-cs-concepts like sin, the Church, the nation, and the Virgin Mary-ultimately showing how these ideas were assembled to create a powerful but hotly contested form of religious nationalism. By no means was this outcome inevitable, and it certainly did not constitute the only way of being Catholic in modern Poland. Nonetheless, the Church's ongoing struggle to find a place within an increasingly secular European modernity made this ideological formation possible and gave many Poles a vocabulary for social criticism that helped make sense of grievances and injustices.

A contemporary analysis of the people, cultures, and society within the regions that make up Eastern Europe. Eastern Europe: An Introduction to the People, Lands, and Culture sheds light on modern-day life in the 16 nations comprising Eastern Europe. Going beyond the history and politics already well documented in other works, this unique three-volume series explores the social and cultural aspects of a region often ignored in books and curricula on Western civilization. The volumes are organized by geographic proximity and commonality in historical development, allowing the countries to be both studied individually and juxtaposed against others in the region. The first volume covers the northern tier of states, the second looks at lands that were once part of the Hapsburg empire, and the third examines the Balkan states. Each chapter profiles a single country—its geography, history, political development, economy, and culture—and gives readers a glimpse of the challenges that lie ahead. Vignettes on various topics of interest illuminate the unique character of each country.

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 Wojtyla, 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.