Impact of Religion in Modern World - Essay Example

IMPACT OF RELGION IN MODERN WORLD POLAND AND EAST GERMANY BEFORE AND AFTER THE `GREAT TRANSFORMATION` In my essay, I am going to focus on the impact religion plays in the modern world namely its impact on the social developments that have ensued in Poland and East Germany before and after the Great Transformation in the period of 1945 to 1989 and after. We will also examine the key strategies pursued by the Polish Catholic Church at this point and also the Evangelische kirche Deutsche after the end of the communist rule and their effects on the modern world. Religion in its essence is a strong thriving force because of the effects it has on the masses and the support it enjoys from its people and the state. We now start with looking at Poland and the effect religion plays in its history. According to the Library of Congress (1992), the “Black Madonna was Polands most significant relic. World War II had essentially transformed Poland into a state dominated by a single religion. According to a 1991 government survey, Roman Catholicism was professed by 96 percent of the population. Other religions such as Judaism declined and so did the Greek Orthodox church as well as the Protestant church. According to the Library of Congress, there were some 80.6 percent of Catholics attending mass regularly. This in turn showed that the Polish life was filled with traces of religion with people flocking in mass attendance and so contributing to the support of the Roman Catholic Church. “The history of Roman Catholicism in Poland formed a uniquely solid link between nationality and religious belief. As a result of that identity, Poland was the only country where the advent of communism had very little effect on the individual citizens practice of organized religion. During the communist era, the Catholic Church enjoyed varying levels of autonomy, but the church remained the primary source of moral values (Library of Congress, 1992).” Here we see typically the people getting their moral values from the Catholic Church which remained the primary authority for a majority of the Poles. In essence also, there is depicted a considerable amount of clout that the church possesses in terms of politically. Going back to the 1900s, the Catholic church was not only viewed as a spiritual institution but also as a social and political force (Library of Congress, 1992). The identity established by the Catholic Church was what one scholar called a “civil religion” where there is a combination of religious and political symbols in Poles conception of their national history and destiny (1992).Further, the important concepts of this social and political role remained intact after 1989 furthering the controversy for the new drive in church activism (Library of Congress, 1992). So at the beginning of the nineteenth century, we see the church emerge as a social reformist and political advocate. The Poles history at this point is submerged with its identity with the Roman Catholic Church. Going back to World War II, the church suffered defeat during the Nazi occupation of Poland. Its leadership was dispersed and the schools were essentially closed down (Library of Congress, 1992). “This war ironically with its destruction fostered the churchs conversion from an aloof hierarchy with feudal overtones to a flexible, socially active institution capable of dealing with the adversity of the postwar years. In 1947, however, consolidation of the East European nations under the hegemony of the Stalinist Soviet Union led to the closing of Polish seminaries and confiscation of church property in the name of the state. The state assumed legal supremacy over all religious organizations in 1948 (Library of Congress, 1992).” We see constantly the state battling with the church in order to gain control and that control is not restricted to the church but also to the church property. Somewhere in between we see the church in Poland emerge as changing herself to be more socially active during those crucial postwar years that created turbulence amongst the Polish people. The church at this point according to the Library of Congress (1992), in the decades that ensued avoided getting involved with the states affairs. However between 1948 and 1981, the church was led by an important figure called Cardinal Stefan Wyszynski, who was an expert in the field of Catholic social doctrine (Library of Congress, 1992). He had got his authority directly from the Vatican. Although Wyszynski “avoided direct campaigning against communist oppression, he stressed the role of the church as an advocate of Christian morality. The Cardinals criticism of PZPR party leader Boleslaw Beirut earned Wyszynski three years house arrest (1953-56) as well as international stature as a spokesman against communism. During this period, a total of 1,000 priests and eight bishops were imprisoned and convents were raided by the police communist drive to destroy completely the authority of the church in Polish society (Library of Congress, 1992).” The active stance of the church is seen in speaking against the stance of communist oppression. The Cardinal actually brings about international recognition of the communist oppression and how nonviolent stands can be taken against them by appealing to the conscious of the moral values the church has instilled in the Polish society and its peoples. “Wyszynski was released in 1956 (his arrest had caused a lot of social unrest) and brought a change in party leadership. The release was followed by a church-state agreement relaxing restrictions in areas pertaining to religious teaching and control over church property. Ten years later, the churchs lavish celebration of the millennium of Polish Christianity strengthened the identification of Polish national consciousness with the church and in the process the states respect for the church as representative of national opinion (Library of Congress, 1992).” So now we have the Poles identifying their nationality through solidarity that it enjoys with the Polish Catholic Church. We also read first hand how the church was instrumental in creating a change in the social system namely the change it brought about through a change in leadership. We see its influence in the highest ranks of the political parties-that religion can bring about a leader or can do away with one. The Church enjoys the support it gets from the Polish people and when the church is attacked, that is almost seen as an attack on the moral values of the Polish people. In 1970, however, with the reform regime of Edward Gierek who came to power it took extreme measures to get church support (Library of Congress, 1992) . The 1970s saw the church extremely sure of its leadership role but more keen on pursuing its political capital. “Between 1971 and 1974, the church demanded the constitutional right to organize religious life and culture in Poland, using education institutions, religious groups, and the mass media. In 1976 church support for workers food price riots began a new phase of political activism that would endure until the end of the communist rule. In late 1977, a meeting of Gierek and Wyszynski, prompted by continuing social unrest, promised new reconciliation, but the church continued its harsh criticism of state interference in religious affairs. In 1978 the selection of Cardinal Karol Wojtyla as pope opened new lines of communication between Polish Catholics and the outside world and gave the Popes a symbol of hope in a period of economic and political decay. In 1979 the visit of Pope John Paul II to Poland boosted the Polish cultural self image and turned international attention to Polands political and spiritual struggles. The next year the church lent vital moral support to the Solidarity labor movement while counseling restraint from violence and extreme positions. In 1981 the government requested the church help to establish a dialog with worker factions. Needing church approval to gain support among the people, the government revived the Joint Government Commission (Library of Congress, 1992).” The church takes a forefront approach in its role playing on the political scene. They used various mean to gain their constitutional right in the culture of Poland. We see further the religious leaders meeting with the state leader in Poland to promote peace in Poland. We see further where the government actually needs the support of the church in order to solve a lot of the social issues such as the worker disputes. The new Pope that was just elected was from Poland with the world now focusing its attention to the Polish nation and its battle on the political and spiritual front. “The religious freedom guaranteed by that law allowed the church to resume officially its role as intermediary between the state and society. The law also set the stage for organized activity by the Catholic laity never permitted in the communist era. The Vatican resumed full diplomatic relations with the Polish government two months later (Library of Congress, 1992).” Now, we arrive at the the era after 1989 and see the church and the state role dramatically change at this point. “In 1989 virtually every significant public organization in Poland saw the church as a partner in its activities and decisions. In 1990, the Episcopate requested that the document of 1990 constitution abolish the separation of church and state. Such a change would put the authority of the state behind religious guarantees as the right to religious education and the right to life beginning at conception (hence a ban on abortion). Also in 1990 and 1992, church pressure brought about three progressively tighter restrictions on birth control and abortion (Library of Congress, 1992).” The role of religion through the Catholic church in Poland changed the laws in Poland where the church made it harder for people to obtain abortions and birth control. This impacts the modern world also in the sense that more women would give birth to babies and the population would bloom. In now looking at East Germany and the role religion plays in the social developments and how this impacts the modern world, we need to examine how many people actually followed organized religion. “East Germany had five times as many Protestants as Roman Catholics after the Postwar era. The church enjoys a legal status as corporate bodies. The incorporation of the former East Germany in the 1990s did dilute religious influence in the united Germany. In the old Lander, the churches have continued their vitally important work of operating an extensive network of hospitals, nursing homes, and other social institutions. The need for such services and facilities is greatest in the five new Lander, and the churches quickly stepped in to help (library of Congress, 1995).” “In the mid 1990s, most of the countrys roughly 30 million Protestants were organized into twenty four member churches of the Evangelical Church in Germany (Evangelische Kirche in Deutschland—EDK). Only 12 percent of baptisms in the early 1990s took place in East Germany. The Evangelische Kirche Deutsch also ran numerous hospitals and other social institutions and is vitally important member of the countrys system of social welfare. Opposition groups met at churches in East Germany where they discussed peace issues and how East Germany could be reformed. In 1989 these churches became the staging points for the massive demonstrations that led to the collapse of the communist regime (library of Congress, 1995) Again, we see the hand of the church in bringing about the collapse of the communist regime as we see in Poland. The church in East Germany namely the EDK was necessary to maintain the needs of society and a lot of the key issues that involved the country rested with the church again. Most East Germans are Protestants and in the mid 1980s the number of Protestants was estimated to be 7.7 millions which is just under half the population (library of Congress, 1995). Here are just some statistics in order to give us a view of the pull of religion amongst the masses: There were fifty church-run hospitals, eighty nine institutions for the physically handicapped, and many similar institutions. In the early 1980s the Lutheran Church had approximately 1,200 parishes, 1000 pastors and a reported membership of 2.3 million. The churches also owned 202,400 hectares of land, and operated 50 agricultural enterprises. In the 1950s a socialist name giving ceremony replaced the traditional christening of infants, and a socialist marriage ceremony and funeral service were given official sanction (Library of Congress, 1995). And by the late 1970s, “over 95 percent of all eligible East German youths had participated in the Jugendweihe, which was a participation for youth dedication which was a necessity for any young person who wished to secure a higher education or a good job. In the 1960s, Ulbricht made overtures toward rapprochement with the Lutheran Church. The humanistic aspects of Christianity and its commitment to peace were seen as compatible with socialist philosophy. By easing restrictions, the regime hoped to enlist the support of the churches in developing a collective consciousness. In addition, certain church activities in particular the operation of charitable institutions were seen as socially useful and deserving of support. The bone of contention throughout this period was the continuation of organizational unity in the churches in East Germany (Library of Congress, 1995).” The role of the Church in East Germany is seen as vital to the social development of East Germany with the support they have provided the government with the building of schools and hospitals which the East German population needed for the welfare and betterment of its citizens. There were also other key issues that the church in East Germany addressed which was the attainment of justice and regime recognition of human rights (library of Congress, 1995). “The church used the nuclear accident at Chernobyl in the Soviet Union to condemn the development of nuclear power in East Germany (library of Congress, 1995).” This in turn fueled the need in the world for organized religion worldwide. “In the 1980s, popular demand for Bibles soared and far exceeded the output of 44,000 copies a year. And since the early 1980s, young people have been attending church meetings with increasing regularity (Library of Congress, 1987).” So with more people attending churches especially among the youth we have these youths go out into the world and change the world through the influence of religion in their lives-especially their daily lives. Now we need to see clearly the impact of religion in Poland and East Germany simultaneously. The author Maltby discusses whether religion in these two countries have helped in the formation of democracy. He states quite clearly that religion in terms of the church played an important role in the downfall of communism and the transition to democracy (2003). While we have seen earlier that the main influence in Poland has been the Catholic Church while in East Germany it has been the Protestant Church. “In Poland Catholicism is linked to nationalism to the extent where the birth of the Polish nation is said to date to the baptism of Prince Miesko the First in 966 CE. As a result Poland never embraced the idea of church and state separation. In the 1950s the Polish Church responded to communism by tightening its control over the clergy and then it set out to mobilize support amongst its own people. It is the latter which played a large part in subsequent events. It became something which the people could unite and push for change (Matlby, 2003, method section, para. 4).” In East Germany, however, the Evangelische Kirche Deutsche and the Catholic church “became recognized as public corporations and enjoyed the ability to raise funds through the state tax system and other priveleges (Maltby, 2003,para. 5). This depicts essentially the similarity in the two cases where in the Polish Catholic Church and the Evangelische Kirche Deutsche it provided a safe haven for people to get together and voice their opinions through the church regarding the changes in social and political development. “The Polish Catholic Church and the Evangelische Kirche Deutsche provided a space for the people since gaining a certain amount of freedom under the communist rule and this in turn gave the people an opportunity to come together. It also gave them a common language along with a common vision and symbolism. It was this mobilization that allowed the people to rise and to bring about the downfall of communist regime (Maltby, 2003. para.6).” Just noting the arguments that the author Maltby (2003) makes, it is reasonable to say with him that the church in Poland and East Germany played a key role and helped the development of democracy in these countries. “It is worth noting that the role the church played after the initial collapse of the regime varied in both countries. It was far more successful in gaining a foothold in the new democratic system in Poland than in East Germany but that does not diminish the role played in the initial development of democracy (Maltby, 2003, method section, para. 7). As we near the conclusion of this essay, we have made reasonable efforts to identify the key developments during and after the Great Transformation in Poland and East Germany and the impact it has had on the modern world. Throughout this essay, I have shown how religion has impacted the Polish and East German peoples namely through the Church. In Poland, I have examined the effects of the Polish Catholic Church and its strategies after the end of the communist rule and during it. In East Germany, I have identified the Lutheran Church with emphasis on Protestantism- just going along with the survey it shows clearly that people practiced some sort of organized religion that played a major role in the social developments of its country. The Evangelische Kirsche Deutsche is one such example of the church that set about evangelizing people and essentially ousting governments that did not support the Church and the peoples religious beliefs. How this role of religion impacted the modern world is clearly seen in the downfall of communism and the election of a pope from Poland that got involved in the social reforms of the Polish nation. The current pope is now from Germany-Pope Benedict the XVI also known as Joseph Ratzinger. Religion thus has influenced the political arena and the social arena . BIBLIOGRAPHY Library of Congress of Country s studies ( October 1992, 1995,1997). Retrieved May 4, 2006 from http://lcweb2.loc.gov/cgi-bin/query/r?frd/cstdy:@field(DOCID+gx0060. Maltby, H. Is Religion a help or hindrance to the devolopment of democracy?(2003). Retrieved May 4,2006 from http://www.maltbynet.com/willowfae/essays/academic/ad317/tma03.php?id=2. Read More