In 1944, the Nazis razed Warsaw’s historic Cathedral of St. John the Baptist. “They knew that the strength of the Polish nation was rooted in the Cross, Christ’s Passion, the spirit of the Gospels, and the invincible Church,” argued Cardinal Stefan Wyszyński in a letter celebrating the building’s subsequent reconstruction. “To weaken and destroy the nation, they knew they must first deprive it of its Christian spirit.” Wyszynski insisted that Catholicism was an integral component of Polish history, culture, and national identity. The faithfulness of the Polish people fortified them during times of trial and inspired much that was noble and good in their endeavors. Filling a sizable gap in the literature, White Eagle, Black Madonna is a systematic study of the Catholic Church in Poland and among the Polish diaspora. Polish Catholicism has not been particularly well understood outside of Poland, and certainly not in the Anglophone world, until now. Demonstrating an unparalleled mastery of the topic, Robert E. Alvis offers an illuminating vantage point on the dynamic tension between centralization and diversity that long has characterized the Catholic Church’s history. Written in clear, concise, accessible language, the book sheds light on the relevance of the Polish Catholic tradition for the global Catholic Church, a phenomenon that has been greatly enhanced by Pope John Paul II, whose theology, ecclesiology, and piety were shaped profoundly by his experiences in Poland, and those experiences in turn shaped the course of his long and influential pontificate. Offering a new resource for understanding the historical development of Polish Catholicism, White Eagle, Black Madonna emphasizes the people, places, events, and ritual actions that have animated the tradition and that still resonate among Polish Catholics today. From the baptism of Duke Mieszko in 966 to the controversial burial of President Lech Kaczyński in 2010, the Church has accompanied the Polish people during their long and often tumultuous history. While often controversial, Catholicism’s influence over Poland’s political, social, and cultural life has been indisputably profound.

Social movements such as environmentalism, feminism, nationalism, and the anti-immigration movement are a prominent feature of the modern world and have attracted increasing attention from scholars in many countries. Comparative Perspectives on Social Movements, first published in 1996, brings together a set of essays that focus upon mobilization structures and strategies, political opportunities, and cultural framing and ideologies. The essays are comparative and include studies of the former Soviet Union and eastern Europe, the United States, Italy, the Netherlands, and Germany. Their authors are amongst the leaders in the development of social movement theory and the empirical study of social movements.

John Paul II was the first non-Italian pope in over 500 years, and the first Slavic pontiff in history. Shortly after his election to the papacy in 1978, he launched a series of visits to his native Poland, then in the midst of dramatic social changes that heralded the end of Communism. In this groundbreaking book, James Ramon Felak carefully examines the Pope’s first four visits to his homeland in June of 1979, 1983, 1987, and 1991 in the late Communist and immediate post-Communist period. Careful analysis of speeches, press coverage, and documents from the Communist Party, government, and police show how the Pope and the Communist authorities engaged one another. Felak gives equal attention to John Paul’s political and religious messages, highlighting how he astutely maneuvered between the rising hopes of the Polish people and the dangerous fears of a dying regime. The Pope in Poland recreates and explicates these dramatic visits that played a major role in the collapse of Communism in Poland as well as laid out a papal vision for Poland’s post-Communist future.

Teresa Pac provides a much-needed contribution to the discussion on shared culture as foundational to societal survival. Through the examination of common culture as a process in medieval Kraków, Poznań, and Lublin, Pac challenges the ideology of difference—institutional, religious, ethnic, and nationalistic. Similarly, Pac maintains, twenty-first century Polish leaders utilize anachronistic approaches in the invention of Polish Catholic identity to counteract the country’s increasing ethnic and religious diversity. As in the medieval period, contemporary Polish political and social elites subscribe to the European Union’s ideology of difference, legitimized by a European Christian heritage, and its intended basis for discrimination against non-Christians and non-white individuals under the auspices of democratic values and minority rights, among which Muslims are a significant target.

The communists of East Central Europe came to power promising to bring about genuine equality, paying special attention to achieving gender equality, to build up industry and create prosperous societies, and to use music, art, and literature to promote socialist ideals. Instead, they never succeeded in filling more than a third of their legislatures with women and were unable to make significant headway against entrenched patriarchal views; they considered it necessary (with the sole exception of Albania) to rely heavily on credits to build up their economies, eventually driving them into bankruptcy; and the effort to instrumentalize the arts ran aground in most of the region already by 1956, and, in Yugoslavia, by 1949. Communism was all about planning, control, and politicization. Except for Yugoslavia after 1949, the communists sought to plan and control not only politics and the economy, but also the media and information, religious organizations, culture, and the promotion of women, which they understood in the first place as involving putting women to work. Inspired by the groundbreaking work of Robert K. Merton on functionalist theory, this book shows how communist policies were repeatedly undermined by unintended consequences and outright dysfunctions.

This accessible textbook describes Christianity, the world’s largest religion, in all of its historical and contemporary diversity. No other publication includes so much information or presents it so clearly and winsomely. This volume employs a “religious studies” approach that is neutral in tone yet accommodates the lived experiences of Christians in different traditions and from all regions of the globe. The World’s Christians is a perfect textbook for either public university classrooms or liberal arts campuses. Divided into three parts, the text first describes the world’s four largest Christian traditions (Eastern Orthodox, Roman Catholic, Protestant, and Pentecostal) which together account for roughly 98 percent of all Christians worldwide. A second section focuses on Christian history, explaining the movement’s developing ideas and practices and examining Christianity’s engagement with people and cultures around the world. The third and longest portion of the text details the distinctive experiences, contemporary challenges, and demographics of Christians in nine geographic regions, including the Middle East, Sub-Saharan Africa, Latin America, Eastern and Western Europe, South Asia, North America, East Asia, and Oceania. The second edition of this popular text has been thoroughly rewritten to take recent developments into account, and each chapter now includes two primary source readings, highlighting the diversity of voices that exist within the world Christian movement. Like the first edition, the revised text is enhanced with easily understandable maps, charts, tables and illustrative photographs. In summary, this new and improved second edition of The World’s Christians is: div style="margin: 0px; padding: 0px; user-select: text; -webkit-user-drag: none; -webkit-tap-highlight-color: transparent; font-family: 'Segoe UI', 'Segoe UI Web', Arial, Verdana, sans-serif; font-size: 12px;"