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Funkcje stabilizacyjne konkordatu między Stolicą Apostolską a Rzecząpospolitą Polską z 1993 roku w procesie normalizacji stosunków państwo–Kościół

100%

Krukowski J.

Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego

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2014

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issue 3(29)

179-201

EN

The article contains an analysis of the Polish Concordat of 1993, ratified during the stage of transition from communist totalitarianism to liberal democracy. The key elements of these transformations include the change of the system of relations between the Church and the state which consisted in the transition from an atheistic regime – based on the principle of “hostile separation” – to a democratic secular state – based on the principle of “friendly separation” – referred to as “coordinated separation” due to the application of the instrument known as the concordat. In a speech held in the Vatican on 25 March 1998, Pope John Paul II claimed: “[…] The Concordat is a challenge to everyone to whom the future of Poland is dear and to those who feel a responsibility toward Her fate. It is a great opportunity and a great task for the present and future generations”. The Author employed the phrase “the stabilizing functions of the concordat” to refer to these “opportunities and tasks”. In order to explicate his line of thought he described the following: the concept of the concordat and its function, the position of the concordat in the hierarchy of the sources of law, the extent of issues regulated by this document and the bases of its effectiveness in the Polish system of law. Due to the extent of issues regulated by the Polish Concordat, it is a holistic concordat. The objects of its regulation include: the fundamental principles of the relations between the Church and the state, the confirmation of diplomatic relations, guarantees of respecting religious freedom on institutional and individual levels in public life (Art. 3‑27). The norms inscribed into the Concordat of 1993 are mostly a confirmation of the norms which functioned at the moment when the document was ratified. Due to the ratification of the Concordat the Polish legislator cannot introduce such norms to the system of the law of the country which would be contradictory to the norms inscribed into the Concordat without an agreement with the Holy See or the Polish Bishops’ Conference, the latter acting on the basis of a mandate of the Holy See. An important factor of the stabilizing function of the Concordat is the method of drawing up legal regulations. This has to do with clauses which refer to other normative acts belonging to the system of Polish law, to the system of canon law, or to future bilateral agreements, contracted on the central level (between the Holy See and the supreme organs of the authorities of the State), or on the local level (between the Polish Bishops’ Conference and the representatives of the Government of the Republic of Poland). This Concordat contributed to the increase of the level of stabilization of direct relations between the Catholic Church and the State in Poland. The document also played indirectly the role of promoting other religious associations. According to the principle of equality of Churches and other religious associations (Art. 25, Par. 1 of the Constitution of the Republic of Poland), there occurred an extension of guarantees inscribed into the Concordat which had to do with other religious associations. This extension was brought about thanks to the employment of auxiliary concordat agreements consisting of individual acts promulgated on the basis of agreements that were negotiated by the government with the representatives of these associations.

2

Polityka konkordatowa Stolicy Apostolskiej ze szczególnym uwzględnieniem krajów Europy Środkowej i Wschodniej

100%

Pieronek T.

Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego

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2014

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issue 3(29)

147-177

EN

The beginnings of the concordat policy of the Holy See, the changes in the Codex of Canon Law which took place after the First World War. The period in which many countries broke agreements with the Holy See. This period began ca. 1922 due to the emergence of the United Soviet Socialist Republics and all of the countries which were subordinate to it after the Second World War. The regulations of mutual relations between the Catholic Church and the state, which was used to be set out in concordats and international agreements, was replaced by state legislation of various standards, and the administrative supervision over all of the religious denominations was entrusted by passing an act of law was entrusted to the Office of Religious Denominations. The latter was furnished with broad, almost dictatorial competences. In such difficult times the Catholic Church experienced one of the most important events in the 20th century – the Second Vatican Council (1962‑1965) – four years of hard work and epochal deliberations about the Catholic Church and its mission in the world. The thinking of the council is contained in the entire doctrinal and pastoral output of the Council, especially in four of its documents: in the Decree about The pastoral task of the bishops in the Church “Christus Dominus”, in the Dogmatic Constitution On the Church “Lumen gentium”, in the Declaration On Religious Freedom “Dignitatis humanae” and in the pastoral Constitution On the Church in the modern world “Gaudium et spes”. The Second Vatican Council was not directly engaged in bilateral agreements with states, but after the council was over there were executive acts which regulated this area of concern. The Codex of Canon Law of 1983 was one of the more important documents of this kind. Ostpolitik – i.e. the eastern policy of the Holy See. The Vatican Diplomacy was faced with the great and difficult task of providing assistance to the Catholic Church in the countries of the Soviet bloc through the establishment of contacts with communist governments. Here there is a description of efforts made by successive representatives of the Holy See directed toward the propagation of religious freedom and human rights, mainly in the countries of Central‑Eastern Europe. The events associated with the Concordat of Poland with the Holy See were crucial not only for the parties involved in it, but it was also the first solemn act of collaboration between the Vatican and a postcommunist country. At the same time other Central‑Eastern European countries took a similar course whose aim was to achieve normalization in the relations with the Church. Nowhere was this course easy. The concordat policy of the Holy See with the countries of Central and Eastern Europe conducted during the course of John Paul II’s pontificate was doubtlessly a continuation of the policy of his predecessors, especially of John XXIII and Paul VI – the popes of the Second Vatican Council. This policy was the next stage in the development of the diplomacy of the Holy See, which was held in high regard for its discretion, patience and effectiveness in the achievement of goals in a constantly changing world that made the Catholic Church face new challenges.

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The Culture of State-Church and Church-State Relations: The Ukrainian Case

51%

Fylypovych L., Kolodnyi A.

Roczniki Kulturoznawcze

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2021

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vol. 12

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issue 2

9-30

PL

Kultura relacji państwo–Kościół i Kościół–państwo: przypadek Ukrainy Artykuł poświęcony jest stosunkom między Kościołem a państwem ukraińskim oraz analizie obecnego stanu i perspektyw rozwoju dla tych stosunków. Autorzy analizują niektóre sposoby interpretacji relacji państwo–Kościół w oparciu o ukraińskie ustawodawstwo i społeczne koncepcje kościołów. Głównym zadaniem współczesnego państwa jest zagwarantowanie obywatelom wolności sumienia i zapewnienie warunków do swobodnego funkcjonowania organizacji religijnych. Kościół również przyjmuje na siebie pewne obowiązki wobec państwa i społeczeństwa. W artykule dokonano przeglądu stosunku Kościołów katolickiego, greckokatolickiego i prawosławnego do władzy. Odnosząc się do praktyki stosunków państwo–Kościół i Kościół–państwo na Ukrainie, autorzy wnioskują, że podmioty tych stosunków nie wykazują jeszcze odpowiedniego poziomu kultury w takich relacjach i nie przestrzegają zasad partnerstwa między Kościołem a państwem. Autorzy dopuszczają możliwość konstruktywnej krytyki wzajemnych stanowisk i wysuwania żądań wobec siebie, kontekstualizując swoje interesy i potrzeby przy kształtowaniu tej kultury. Jednocześnie państwo powinno wyzbyć się resztek systemu kontroli działalności Kościoła, który wywodzi się z sowieckiego totalitaryzmu, a Kościół powinien zrezygnować z postawy protekcjonalności i służalczości. W sferze wzajemnych stosunków należy stworzyć wysoką kulturę dialogu między państwem a Kościołem, między władzami świeckimi i duchowymi, uwzględniając światowe wzorce cywilizowanych stosunków pomiędzy tymi sferami, oraz odwołując się do własnej historii tych stosunków i dotychczasowych doświadczeń we wzajemnej komunikacji.

EN

The article is devoted to relations between Church and the Ukrainian State and analysis of their current state and prospects of development. The authors analyze some state–church approaches to the relationship between State and Church based on Ukrainian legislation and social concepts of churches. The main task of a modern state is to guarantee freedom of conscience to citizens and provide conditions for free functioning of religious organizations. Church also assumes certain responsibilities to the state and society. The article provides an overview of the attitude of the Catholic, Greek Catholic and Orthodox Churches to power. Referring to the practice of state-church relations and church-state relations in Ukraine, the authors deduce that the subjects of these relations do not yet demonstrate the appropriate level of culture of this relationship, and do not follow the rules of partnership between Church and State. The authors admit a possibility to constructively criticize each other’s positions and make mutual demands, contextualizing their interests and needs while forming this culture. At the same time, State should get rid of the remnants of Soviet totalitarian control over the activities of Church, and Church should renounce patronage and servility. For both State and Church, in the sphere of mutual relations, taking into consideration world models of civilized relations between them and referring to their own history of these relations and existing experience of communication with each other, there should be established a high culture of dialogue between State and Church, between secular and spiritual authorities.

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2 Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego

1 Roczniki Kulturoznawcze

1 Fylypovych L.

1 Kolodnyi A.

1 Krukowski J.

1 Pieronek T.

1 2021

2 2014

Funkcje stabilizacyjne konkordatu między Stolicą Apostolską a Rzecząpospolitą Polską z 1993 roku w procesie normalizacji stosunków państwo–Kościół

Polityka konkordatowa Stolicy Apostolskiej ze szczególnym uwzględnieniem krajów Europy Środkowej i Wschodniej

The Culture of State-Church and Church-State Relations: The Ukrainian Case