The Catholic Church in Poland, Her Faithful, and the Restrictions on Freedom to Practise Religion during the First Wave of the COVID-19 Pandemic.

In response to the rapid spread of the coronavirus epidemic, the state authorities in Poland—as in other countries—decided to introduce various restrictions on rights and freedoms, including the freedom to practise religion. The purpose of this study is to analyse and evaluate the position taken by the ministers of the Catholic Church in Poland and her faithful towards these restrictions during the first wave of the pandemic. An analysis of source material, including documents published by representatives of the Conference of Polish Bishops and diocesan bishops (or curial deputy officials), leads to the conclusion that, in their official messages, the bishops virtually unanimously supported the restrictions imposed by the state, often granting them the sanction of canon law, or introducing even more restrictive solutions in their own dioceses. Moreover, an analysis of the media coverage of the first wave of the pandemic, as well as sociological opinion research focusing on Poland's Catholic faithful, concludes that both the faithful and 'rank-and-file' clergy exhibited a polarised assessment of the stance adopted by the bishops towards the restrictions. However, this analysis allows for the refutation of the claim expressed in the literature, and shared by some of the faithful, about the bishops' excessive submissiveness to the state authorities. Our research proves that this claim somewhat distorts the reality. Rather, the attitude of the hierarchs of the Church needs to be seen as an expression of their responsibility for the common good. More deserving of criticism, on the other hand, is the excessive focus of the ecclesiastical message of this period on the restrictions on the freedom to practise religion, while the right of the faithful to the spiritual goods of the Church was relegated to the background (Can. 213 CIC-1983). In adopting the research framework developed by Joseph Cardijn ('see–judge–act'), our analysis concludes with the recommendation that, should a similar crisis arise in the future, the institution of the Church should rather focus its message to the faithful on securing the said right in the context of the state-imposed restrictions, by adopting the attitude typical of that of an addressee of legal norms, in line with the conclusions drawn from its own autonomy and independence as underlying principles of the State-Church relationship in both Church teachings and Polish law. [ABSTRACT FROM AUTHOR]

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