The approach of the Polish Catholic Church to the Polish state changed drastically after 1989. The church's influential role in promoting opposition views, its close relationship with Solidarity, and its mediation between factions in the tumultuous 1980s brought it enhanced political power in the postcommunist system. In 1989 virtually every significant public organization in Poland saw the church as a partner in its activities and decisions. One result of this identification was that when the Sejm began deliberations on a new constitution in 1990, the Episcopate requested that the document virtually abolish the separation of church and state. Such a change of constitutional philosophy would put the authority of the state behind such religious guarantees as the right to religious education and the right to life beginning at conception (hence a ban on abortion). Throughout the communist era, the separation of church and state had been the basis of the church's refusal to acknowledge the authority of atheistic political regimes over ecclesiastical activities. In justifying its new approach to the separation doctrine, the Episcopate explained that the communist regimes had discredited the doctrine as a constitutional foundation for postcommunist governance by using the separation of church and state to defend their totalitarian control of society against church interference.

As a political matter, however, the unleashing of stronger church influence in public life began to alienate parts of the population within two years of the passage of the bill that restored freedom of religion. Catholic intellectuals, who had shared opposition sympathies with the church in the communist era, also had opposed the autocratic rule of Cardinal Wyszynski. Many people feared that compromise between the church and the communist state might yield an alliance that in effect would establish an official state church. Once the common opponent, the communist system, disappeared in 1989, these fears revived and spread to other parts of Polish society.

In the period that followed, critical issues were the reintroduction of religious instruction in public schools--which happened nationwide at church insistence, without parliamentary discussion, in 1990--and legal prohibition of abortion. Almost immediately after the last communist regime fell, the church began to exert pressure for repeal of the liberal communist-era abortion law in effect since 1956. Between 1990 and 1992, church pressure brought three progressively tighter restrictions on birth control and abortion, although surveys showed that about 60 percent of Poles backed freedom of individual choice on that issue. By 1991, the proper boundary of church intervention in social policy making was a divisive social and political issue. At that point, only 58 percent of citizens polled rated the church the most-respected institution in Polish public life-- second behind the army. By contrast, one year before 90 percent of citizens polled had rated the church as most respected.

The church responded to the conditions of the reform era in other ways 7be s as well. It campaigned vigorously (but unsuccessfully) to prevent dissemination of pornographic materials, which became quite abundant in all East European nations after 1989 and were viewed as a moral threat. The church strongly defended aid for the poor, some aspects of which were suspended in the period of austerity that accompanied Poland's drive toward capitalism, although some policy makers saw welfare programs as remnants of the communist state (see The Welfare System , this ch.). Following the issuance of a papal encyclical on the condition of the poor, Cardinal Glemp stressed the moral dangers of the free market.

After 1989 the church had to cut its highly professional publication operations drastically. In 1992 the church discussed improving access to the lay community, however, by publishing a mass-circulation newspaper and establishing a Catholic press agency. Glemp also considered decentralization of the church hierarchy and establishment of more dioceses to reach the faithful more directly.

Data as of October 1992