The political role of the Catholic Church in Poland under Martial Law, 1981-1983

Introduction

  • From the Kremlin's perspective, Poland was the most troublesome satellite state.

  • Stalin quipped that introducing Communism to Poland was like "trying to mould the saddle to the cow".

  • Poland saw significant protest events in 1956, 1968, 1970, 1976, 1980-1 and 1988.

  • Communism in East-Central Europe began to fall apart in Poland in 1988/1989.

  • Ella Odrowaz: "The first symbolic crack in the Berlin Wall appeared when the agreement was reached granting the Polish workers the right to form the first trade union independent of a communist regime behind the Iron Curtain."

  • Wiktor Osiatynski: "the roundtable negotiations played a crucial role in launching the ongoing process of change in Eastern Europe."

  • Timothy Garton Ash: "Polish national identity is historically defined in opposition to Russia".

  • Another factor was the strength of Polish Catholicism; Roughly 96.6% of Poles in 1946 were Catholic.

  • In Poland, the Church was not only a religious institution but also a historic stronghold of Polishness in times of peril.

  • Polishness encompasses all aspects of what it means to be Polish - links to family, nation and Church.

  • Cardinal Stefan Wyszyński: "the state had shifted in form and occasionally ceased to exist altogether but throughout this the Church was united above all with the family and with the Nation".

  • Polishness opposed all "alien authorities" imposed by foreign powers.

  • With Martial Law on 13 December 1981, authority went to the Military Council of National Salvation (WRON), which included General Wojciech Jaruzelski.

  • WRON suspended all unions and organizations, including Solidarity, and barred all gatherings except for church attendance and imposed curfews, threatening severe punishment for breaches.

  • On 16 December 1981, WRON surveyed state employees and purged Solidarity activists.

  • The Church initially reacted with shock. Archbishop Glemp urged countrymen to bow to overwhelming forces.

  • Despite the crackdown, the regime tried to maintain good relations with the Church, and Church leaders called for calm and adherence to state rules.

  • Historians such as Louis Ortmayer, Jacqueline Hayden, and Elizabeth Valkenier emphasize the Church's importance in Poland.

  • Thomas Bird and Mieczyslaw Maneli: "There can be little doubt that without the direct involvement of the Polish Catholic Church and lacking the help of the Vatican’s experienced diplomacy, the democratic forces in Poland would find it impossible to navigate the rough seas of the contemporary political storm which affects so significantly the vital interests of the Soviet Union."

  • Hansjakob Stehle describes the Church as "the guiding spiritual force of the nation".

  • Historians are divided on the Church's role: some see it as mediator, others as political actor against communism.

  • Jacqueline Hayden: the PZPR (Polish United Workers Party) viewed the Church as a "go-between rather than dealmaker".

  • Ortmayer labeled the Church under Communism as a "political institution".

  • Hansjakob Stehle describes the role of the Church as a "conditioned dual role, motivated by nationalism and religion alike".

  • Historians split into three camps: effective political actor, politically ineffective, or a middle position.

  • Suzanne Hruby and Jan de Weydenthal: The Church was the only body defending civic rights.

  • Hansjakob Stehle: The Church was ineffective; even bishops believed the papal visit wasn't fully exploited.

  • Adam Hetnal and Adam Bromke: The Church generally hostile to Communism, but careful to restrain radical opposition.

  • Historiography focuses on 1980-1981 and 1988-1990, with less attention on the intervening Martial Law period (1981-1983).

  • Historians such as Andrzej Micewski, Anna & Andrzej Anusz and Jan Zaryn focused on the Martial Law period of December 1981 to July 1983,

  • Key factor to Solidarity's survival underground was the Catholic Church, the one surviving legal institution not under direct Communist control, providing space for dissent.

  • George Weigel examines the "Resistance Church," but briefly.

  • Over-arching question: What was the political role of the Catholic Church during the period of Martial Law?

  • This project will address whether the Church was a stabilizing force or an agent of resistance under Martial Law.

  • What was the relationship of the Catholic Church with the Communist authorities?

  • What role did faith and religion have in shaping political understanding and morale of lay Catholics during the period of Martial Law?

  • What were the internal dynamics of Church politics? E.g. between the Catholic Church and the Vatican, between lower and higher ranking clergy, between moderates and radicals in the Church?

Chapter One: The Catholic Church, the Laity, and the Communist Regime

  • This chapter explores the relationship between the Church, regime, and laity under Martial Law.

  • Debate about the fall of Communism and the role of the Church.

Chapter Two: Heroic Priests?

  • Examines the role of the lower clergy during Martial Law, focusing on priests.

  • Literature is limited and hagiographical, portraying priests as anti-Communist, courageous, and resolute.

  • Purpose: Explore the heroic image and its correlation to reality.

  • Primary Interface Between Church and Population: Priests were key communicators and had direct knowledge of the impact of Martial Law.

  • Scarce Literature: Importance of priests and their actions not fully appreciated or examined.

  • Historical Depictions: Church are usually spoken about as if it were a monolithic entity.

Chapter Three: The Higher Clergy

  • This chapter explores the role of the higher clergy under Martial Law.

  • The main question is whether the higher clergy were too conciliatory towards the Communist authorities during the period of Martial Law.

  • Primary and secondary sources.