Polish Protestants in a Catholic Context 

Wojciech Kowalewski 

Editor’s Note: The first half of this article was published in the East-West Church and Ministry Report 24 (Winter 2016): 11-15.

The Need for Reconciliation 

The community of love which seeks to create space for freedom, for “openness to the other,” is another pressing issue in all post-totalitarian countries. Romanian Evangelical Church Bishop Christoph Klein has observed that national reconciliation in the various Central and East European countries is “one of the most important tasks, one of the decisive mission assignments for the church of Jesus Christ. The church which forgets this mission and puts national, political, and egoistic interests in self-preservation before this task of reconciliation, incurs guilt and remains outside God’s blessing.”1 In the same vein, Waclaw Hryniewicz, head of the Ecumenical Institute of the Catholic University of Lublin, bemoans “a mentality marked by a constant looking for outside enemies,” “fear of freedom and otherness,” and Polish Catholicism’s “tendency towards exclusiveness in understanding truth and salvation.”2 Conflicts impeding reconciliation not only involve Catholic versus Protestant, but “historic” Reformation Protestant versus “free church” Protestant, and Catholic and Protestant wariness of New Religious Movements.

 Thus the context of newness demands rethinking not only the crucial relations between the Christian church and a society in change but also among various religious communities, so as to be “God’s transformative agents” in the midst of this change.3 Commenting on the post-totalitarian context, Karol Toeplitz argues that a clear language of dialogue and openness is lacking.4 One can say that due to the sharp polarization of the previous epoch, the fear of “the other” still affects people’s views of different denominational groups. Learning dialogue does not come easy in a church as divided as Poland’s. 

Protestant Minority Status

What is also quite an important factor that often troubles Christian minorities is the daunting size of the Catholic Church in Poland, which sometimes leads to an exaltation of the national church at the expense of other expressions of faith. Some Protestants, deeply affected by their minority status, their “fear of rejection,” and their survivaloriented mentality, seek broader social acceptance by softening Protestant emphases that run counter to traditional Catholic culture.5 On the other hand, some members of the Protestant minority lift their experience of faith as biblically normative and doctrinally more correct than Polish Catholicism. Baptist publicist Ryszard Tysnicki notes that certain stereotypes within various Christian communities, fed by lack of knowledge and lack of relationships with others, often lead to judging other churches as “unfaithful,” “not spiritual enough,” or even “idolatrous.”6 In this context, a minority status may become more pronounced, limiting possibilities for dialogue. Still, some attempts at reconciliation and a greater openness to “the other” have come to the fore.

 Protestant Church Growth 

Baptist minister Miroslaw Patalon, who writes widely on the shift to postmodernism in Polish culture, has attempted to apply the concept of the “open church” in his ministry. Thus, he stresses openness and acceptance of differences in his church in Wroclaw. Services no longer follow a traditional order, but rather have become informal meetings with a Christian message. Needless to say, not everyone in the congregation was keen on abolishing old forms. Nevertheless, the church has grown in numbers, attracting especially “alternative” youth and sometimes people from the peripheries of society. Because of the special role of art in today’s culture, this church’s walls are decorated with abstract paintings. Patalon is attempting to bridge the gap between evangelicalism and the post-modern world and Catholic culture. Patalon believes that the ecumenical movement can open new doors for Protestantism in general.7 Not surprisingly, his approach is deemed quite radical and controversial in Polish evangelical circles. 

Unfortunately, for the purpose of numerical growth, some evangelicals in Poland have put too great an emphasis upon new methods and styles of reaching unbelievers while lacking a wider vision of mission. Wlodek Tasak notes that an emphasis upon church growth without an equal emphasis upon discipleship (qualitative church growth) will not produce lasting fruit. For example, between 1986 and 1998 the Baptist church in Poland grew 34.4 percent, but at the same time it would have experienced much greater growth had it not lost so many of its new converts. Therefore, Tasak argues that a sole emphasis upon evangelism (stressing numerical growth) will fail unless it is accompanied by deeper pastoral care for people.8 

New Approaches to Evangelism 

In research conducted by Miroslaw Patalon, Polish Baptist ministers were asked how new converts came to their churches. A majority of 51 percent answered through personal contacts with a Christian rather than through formal evangelistic meetings organized in a church building. It seems that evangelistic services, so popular earlier, are not as effective today.9 Patalon’s finding also suggests that effective evangelism today requires a more personal involvement within the framework of broader cultural and social witness.

 Patalon argues for a greater balance between words and deeds in evangelism, stressing the need for more openness to new experiences, new forms of worship, and a new understanding of the work of evangelism. He writes, “Evangelism is not a short- or a long-term act. It’s my life which either is or isn’t evangelism. Such an assumption has at least two main implications. First, I am set free from stressful and artificial acts of evangelism, which allows me to be myself. Second, my every thought, word, or act is motivated by that and hence becomes a proclamation of my faith.”10 Such an approach resembles the concept of “lifestyle evangelism,”11 “incarnational evangelism,” stressing the use of “channels of relationships to share the gospel through both words and deeds,”12 and “presence evangelism.”13 

Protestant Social and Political Involvement

 In some ways the shift after 1989 from centralized planning to a free market significantly transformed and revived the Polish economy. But it also contributed to high unemployment, new patterns of inequality,14 a widening income disparity, a fall in real wages, inflation, and as a result, the emergence of the “new poor.” For those who have not fared well in Poland’s transition to a market economy, the psychological and emotional consequences of the new inequalities in wealth and opportunity have spelled a sense of meaninglessness, powerlessness, and alienation. In light of these high social and psychological costs of the transition, a great need exists to find ways to link practical social responsibility with active and purposeful mission, but “in a manner which does not abuse the vulnerable.”15 The church, in its concern for society’s most vulnerable, needs to develop a new vision of holistic (evangelistic and social) ministry.16 

While Roman Catholic social doctrine has been carefully crafted over many years, Polish evangelicals today increasingly take to heart their own need to address questions of Christian social and political involvement. This growing awareness of social responsibility is evident in the work of Tomasz Debowski. Many aspects of Protestant social doctrine, he notes, are deeply rooted in moral values and are relevant to the struggles the Polish nation is facing today. Respect for the law and thoughtful reflection on work, politics, freedom, and tolerance are some examples of concerns Polish Protestants now take seriously.17 In considering theology of mission in the post-Communist era Protestants now give serious attention to the relationship between economics and Christian faith, the functions of liberal democracy, the need for a positive contribution to civil society, and, most of all, the importance of fostering genuine and caring communities concerned with holistic ministries. 

Post-Communist Culture Shock and the Protestant Response 

Polish sociologist Grzymala-Moszczynska has clearly articulated the “cultural shock” that Polish society faced following the demise of Communist rule, including a feeling of confusion and helplessness, a sense of being uprooted, uncertainty, the stress and strain of adapting to new economic realities, and increasing inter-generational conflict.18 Theologian Miroslav Volf, commenting on the tasks faced by East European churches after 1989, believes Christianity was ill-prepared to tackle what he referred to as “cold-blooded economism.”19 Partly to blame for this inadequacy was the strict Communist policy of rule from above that produced in many people a psychological state of “learned helplessness,” “an attitude…that nothing can be done…to improve an unfavorable and unbearable situation.” Such an attitude led many Christians to comply with state-imposed taboos, subjects that should not be discussed.20

 Given this background, it is understandable why the question arises: “Can a Christian be involved in social and political life?” From a Reformation perspective, a positive attitude toward work, a commitment to the rule of law, and an obligation to maintain right relations with others, all may be seen as necessary aspects of the believer’s involvement in social life.21 In this light, remaining isolated from others and indifferent to social injustice is hardly a credible option. After the fall of the centrally planned economy, with all its consequences, it is virtually impossible to sustain so-called “areas of silence.”22 

Given this context, the question today should not be whether a Christian can or cannot address economic issues, but rather, in what ways can Christians positively contribute to social transformation while remaining true to their values and beliefs. The question of the relationship between Christian faith and economic transformation is a complex one, but nevertheless very important for a society in transition. There seem to be three dominant issues that come to the surface in various discussions of this relationship: business ethics, the work ethic, and social justice issues in relation to the “new poor.” 

The Lutheran Church in Poland is especially active in social ministries. Through six regional centers it oversees a wide range of social work ministries including nine orphanages, 17 diakonia centers, three pre-schools, and six rehabilitation centers.23 The church’s mission statement, “Diakonia of the Lutheran Church in Poland,” clearly states that responsible faith in obedience to Christ calls for ethical action. 

Direct Evangelism or Holistic Mission? 

A growing number of Christian initiatives in Poland promote Christian ethical principles within various professions. Examples include the Businessman Association, the Christian Education Association, and the Evangelical Soldier’s Association. The tension between those promoting a focus on direct evangelism and those favoring a more holistic understanding of mission may be seen in a heated discussion between a Polish Christian senator and the elderly principal of one of Poland’s Bible colleges. The two differed on the question of who is on the front line of Christian mission: full-time ministers of religion and missionaries, or believers involved in public life such as Christian politicians, educators, and businessmen. Missionary Malcolm Clegg notes:

“The doors to the schools and universities, the health system, sports, the arts, or the media are open, maybe as never before, for those who would professionally and sensitively walk through them, be they nationals or missionaries.” However, the problem often faced by the church is that not only well-qualified laborers are lacking, but also that church leaders often do not see the doors.24 Thus, a very significant element of the missionary agenda in the years to come will be the development of appropriate forms of Christian presence in the public square that will enable believers to make positive contributions in Poland’s political, economic, and cultural life. 

Polish Protestant International Ties

 Polish evangelicals not only are increasing their interaction with their fellow countrymen outside their fellowship, but they increasingly seek international ties which enable them to broaden their perspectives. Polish Baptists, for example, have entered into an agreement with American Baptists to form a strategic partnership for the purpose of strengthening local Polish congregations. This Western help includes resources, practical training, and support for various mission efforts such as English-language programs, camps, construction projects, and children’s ministries. Many global parachurch organizations are also active in Poland including CRU (formerly Campus Crusade for Christ), Youth for Christ, and Habitat for Humanity which all contribute greatly to mission development, not only on a national, but on an international level. What is important to note, however, is that such global partnerships are only effective when they work to become indigenous. A good example of such a development is Mlodziez dla Chrystusa [Youth for Christ] which has created a completely local ministry called Jeden na Jeden [One on One]. This particular ministry develops relationships with children from difficult backgrounds, helping in their development towards healthy maturity.

 Community-Based Projects 

A growing number of Christian community-based projects are proving to be very successful. One example is Christian Children’s Club, an initiative of the Christian Education Centre “Diamond” founded by Ryszard Gutkowski, former secretary of the Baptist Union of Poland. “Diamond” has three clubs in various cities, sponsors many camps for children from dysfunctional families, and has organized several successful conferences for those interested in children’s ministry. One of the significant ways in which many churches reach out to their communities has been through English-language schools. Since a growing number of Poles desire to study English, church-sponsored foreign language instruction has provided an effective way for churches to build relationships with local communities while at the same time providing a popular service. 

The Daily Bread Foundation is a good example of a community ministry run by an evangelical church in a small town in Poland. For years this congregation tried different forms of outreach, including street evangelism and use of Campus Crusade’s Jesus film. However, it became obvious that the local community was quite hostile towards such activities. As a new approach the congregation identified a felt need in the town: growing poverty. Its new outreach to the town’s poor centered on donations of bread and other items in short supply. This new approach to being salt and light involved going to where people are, instead of waiting for people to come to the church. The local community has welcomed and deeply appreciated this congregation’s efforts. The church has not only gained respect, it has seen improved relations with the local Catholic priest.25 

Unfortunately, many evangelical churches in Poland are still reluctant to undertake charitable outreach unless it directly translates into church growth. In an interview Baptist pastor Patalon noted the example of one evangelical church which, after years of being involved in providing food for homeless people, ceased doing so because it did not result in new church members. Patalon critically refers to such an attitude as Christian “anti-witness” that lacks honesty and integrity.26 

In Summary 

Since 1989 Poland has been undergoing a variety of deep, unprecedented transformations, which continue to impact all spheres of life. The shift from Communism to post-Communism has been examined in terms of the growth of civil society, the shift to a market economy, and the dismantling of restrictions on religion. Aftershocks coming in the wake of the political and economic transition have included an identity crisis, self-absorbed individualism, consumerism, social fragmentation, and a growing gap between rich and poor. Thus, the results of post-Communist reforms have been mixed. Positive developments, including civil liberties and a growing market economy, have also led to serious social costs associated with these changes, including high levels of unemployment and the emergence of “the new poor.” The post-1989 Polish transition, in both its positive and negative outcomes, poses new challenges for the church, Catholic and Protestant. Increasing secularization, globalization, and pluralism threaten all Christian confessions. This process of change inevitably leads to a slow erosion of the privileged position of the Polish Catholic Church as the only power capable of shaping and sustaining Polish national identity. At the same time the post1989 transition challenges evangelical communities to move beyond their “ghetto mentalities” in order to engage culture, to serve the “new poor,” and to be a witness to all ranks of Polish society. 

Notes: 

1. Christoph Klein, “Turning to God for Renewal in Mission in Central and Eastern Europe,” International Review of Mission 87 (No. 347, 1998), 477.
2. Waclaw Hryniewicz, “The Challenge of Our Hope – History and Eschatology: An East European View,” Roczniki Teologiczne 47 (No. 7, 2002), 93-110.
3.  Peter Kuzmic, “Twelve Theses on Kingdom Servanthood for Post-Communist Europe,” Transformation 16 (No. 1, 2000), 34-39. 
4.  Karol Toeplitz, “Problemy z dialogiem [Problems with Dialogue],” Myśl Protestancka, No. 4 (1997), 15-27.
5. Tadeusz Zieliński, “Między fascynacją a niechęcią. Problem stosunku polskich protestantów do katolicyzmu [Between Fascination and Reluctance. The Problem of Attitude of Polish Protestants towards Catholics],” Myśl Protestancka, No. 4 (2000), 4.
6. Ryszard Tyśnicki, “Ekumenizm – dlaczego ma sens [Ecumenism – Why It Makes Sense],” Słowo Prawdy, No. 3 (2000), 8-11.
7.  Mirosław Patalon, “Kontrowersje wokół przyszłości Kościoła [Controversies about the Future of the Church],” Myśl Protestancka, No. 4 (1999), 12-24.
8.  Wlodek Tasak, “Dlaczego Kosciol traci ludzi? [Why Is the Church Losing People?],” Slowo Prawdy No. 4 (2000), 11-13. 
9. Mirosław Patalon, “Polscy pastorzy baptystyczni wobec wyzwań postmodernizmu [Polish Baptist Ministers in the Light of Postmodern Challenges],” Baptystyczny Przeglad Teologiczny 1 (2002), 26-39. 
10. Mirosław Patalon, “Postmodern Trends in Communicating Christianity,” Journal of European Baptist Studies 2 (No. 1, 2001), 29.
11. Joe Aldrich, Lifestyle Evangelism (Sisters, OR: Multnomah Publishers, 1993). 
12.  Timothy K. Beougher, “Lifestyle Evangelism” in Scott Moreau, Harold Netland, and Charles Van Engen, eds., Evangelical Dictionary of World Missions (Carlisle: Paternoster Press, 2000), 578. 
13. Raymond P. Prigodich, “Presence Evangelism” in Moreau et al., Evangelical Dictionary, 785. 
14. Frances Millard, “Social Policy in Poland” in Robert Deacon, The New Eastern Europe. Social Policy Past, Present and Future (London: SAGE Publications, 1992), 141. 
15. Ann Morisy, Beyond the Good Samaritan: Community Ministry and Mission (London: Mowbray, 1997), ix. 
16. Robert McIntyre, “Globalisation and the Role of the State - Lessons from Central and Eastern Europe,” The Ecumenical Review 53 (No 4, 2001), 485. 
17. Tomasz Dębowski, Zarys mysli spolecznej Kosciolow protestanckich w Polsce w latach 1945- 1995 [An Outline of Social Thought of Protestant Churches in Poland between 1945 and 1995] (Wrocław: Wydawnictwo Arboretum, 2002), 67ff. 
18. Halina Grzymała-Moszczyńska, “Poland as Cross-Cultural Context: Theology and Economics in Transition from the Communist to the PostCommunist Era,” Religion in Eastern Europe 15 (No. 5, 1995), 20-24. 
19. Miroslav Volf, “Fishing in the Neighbor’s Pond: Mission and Proselytism in Eastern Europe,” International Bulletin of Missionary Research 20 (No. 1, 1991), 26-31.
20. Grzymała-Moszczyńska, “Poland,” 
21.  and 70. 21Tadeusz Szurman, “Kościoły ewangelickie w Polsce wobec integracji europejskiej [Evangelical Churches in Poland in the Light of European Integration],” Ewangelik, No. 2 (2003), 30-44. 
22. Juraj Kusnierik, Evangelicals in Central Europe, unpublished SEN Research Paper (Bratislava, Slovakia: 1999) , 5. 
23. Jan Szturc, “Wanda Falk – dyrektor Diakonii Kościoła w rozmowie z Janem Szturcem [Wanda Falk – Director of the Church’s Diakonia in an Interview with Jan Szturc],” Ewangelik, No. 4 (2003), 49ff. 
24. Malcom Clegg, “Understanding the Times – Research into the Impact and Direction of Christian Mission in Post-Communist Central and Eastern Europe at the Turn of the Century,” unpublished M.A. thesis, University of Sheffield, Cliff College, 2001. 
25. Magdalena Krzysiak, “Missiological Issues Facing the Polish Church Today,” unpublished M.Th. dissertation, The Queen’s University of Belfast, 2002. 
26. Mirosław Patalon, “Nie moźna być przykładem źyjąc w izolacji – wywiad z Mirosławem Patalonem [You Can’t Be a Witness Living in Isolation – an Interview with Miroslaw Patalon],” Słowo Prawdy, No. 6 (2001), 7. Edited excerpts reprinted with permission from Wojciech Kowalewski, Transforming Mission in PostCommunist Context. Towards an Integrated Approach (Berlin: VDM Verlag Dr Muller, 2009). 

Wojciech Kowalewski, Ph.D., University of Wales, is director of Pastors2Pastors, a leadership development ministry based in Wroclaw, Poland.