Why Has Religiosity in Poland not Changed since 1989? Five Hypotheses

Abstract

Attitudes about religion in Polish society have scarcely changed since 1989, in spite of radical political and economic transformation over the past 20 years, as survey data show. The question is why? In the following article, the author develops five alternative hypotheses to explain this phenomenon. Each of the hypotheses relates to some function of religion that is relevant in contemporary times. Among other things, historical circumstances, the role of Catholicism as a civil religion, security, and hidden privatization form the context in which one may explain the continuing vitality of religion in Poland.

Science, Religion, and the Meaning of Life and the Universe: “Amalgam” Narratives of Polish Natural Scientists

“…One can further conclude that Polish society contains the distinctive features of a modern pluralistic culture with its plural “truth,” but also continues to preserve the Catholic system of meanings that proved to be vital for most scientists. This generally reflects a state of society in which “religiously indifferent people are few” and “religiosity, including in its privatized form,… is somehow legitimized by traditional reference to Catholic membership” (Borowik , 283). However, it is significant that while the Catholic scientists are inclined to accept Catholic doctrine in its entirety and demonstrate worldviews that are quite consistent with Catholic teaching, its adaptation is linked to efforts to coordinate religious provisions with individual reflections, including those on scientific topics.…”

“…According to the Polish sociologist Irena Borowik, “in Poland being a religious Catholic is as obvious as brushing teeth, washing hands, having bread for breakfast.… At the same time—since an unthinking socialization for religion is predominant—religion is not questioned by reasoning or by theological, or quasi‐theological, disputes. Doctrinal issues are of no interest to the Poles; they do not arouse disputes, nor do they form schools of thought” (, 269).…”

Trajectories of (Non)Belief in the Scientific Community: The Case of Polish and Ukrainian Natural Scientists

“…The Polish situation was different, mainly due to the much smaller scale of repression against the Catholic Church and the fact that it was supported by a massive number of Poles. Religion had never disappeared from public life; on the contrary, the Church was one of the main social actors on the political scene, always siding with the nation struggling for its independence (Borowik 2010). The strong position of the Church as a dominant religion, an uninterrupted religious tradition, the institutionalized religious socialization (religion classes at school or at parishes) and the inclusion of religion in political struggle had resulted in a noticeable social pressure to be a Catholic in Poland.…”

The Sense of Uniqueness of the Kalisz Middle Class: A Sociological Essay

“…It is connected with the independence movement of the nineteenth century when Poland was occupied by Austro-Hungary, Prussia, and Russia as well as the anti-communist struggle from . In Poland we can, however, observe both processes: a politicization of religion and a sacralization (deification) of the nation (Zenderowski 2011;Zubrzycki 2006;Borowik 2010Borowik , 2012. The religion, traditionalism, and anti-communism are ideological factors that are correlated with voting for the right-for example, the Polish Right and Justice party (Swindal 2011). the new history of Poland as a Christian country.…”