Counter-Reformation in Poland

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The Counter-reformation in Poland (

Protestant Reformation). Counter-reformation in Poland lasted from the mid-16th century until the mid-18th century and ended with the victory of the Catholic Church
, which succeeded in significantly reducing the influence of Protestantism in Poland.

History

Religious denominations in Poland–Lithuania in 1573
Religious denominations in Poland–Lithuania in 1750

Poland emerged as one of the main terrains of struggle between the

Warsaw Confederation.[5][7][8] Towards the end of the 16th century, it can be estimated (through the number of parishes) that about a seventh of the Christian population in the Polish–Lithuanian Commonwealth were Protestant.[7] In the 16th century, Poland was a haven for many refugees fleeing persecution from less tolerant parts of Europe, harboring not only Catholics and Protestants, but also people of Orthodox, Judaic and even Muslim faiths.[8]

Soon after the words of Reformation reached Poland in the first half of the 16th century, Catholic authorities such as

Decrees of Trent in 1577.[1][14]

At first the agents of counter-reformation in Poland focused on persuasion,

Union of Brest-Litovsk (1595–1596).[1] Jesuit schools gained significant renown at that time.[1][12][16] From the 17th century, agents of counter-reformation became increasingly intolerant, succeeding in introducing censorship, including the Index Librorum Prohibitorum. Some Protestant denominations were banned, while others lost many churches and adherents.[1] Construction of non-Catholic churches was banned in 1632.[17] The pacifist Polish Unitarians (Polish Brethren) were expelled from Poland in 1658 for refusing to aid the country in the time of military need.[16][18] In 1668 the Sejm made it illegal for Catholics to convert to another faith; in 1673 non-Catholics were forbidden to be ennobled.[16] By the first half of the 18th century, Protestants were barred from most civil offices, including being elected to the Sejm.[16][19]

Nonetheless, compared to many other European countries, the conflict between the Catholics and the Protestants was relatively peaceful.

burning at the stake).[16][22] Many Protestant nobles converted back to Catholicism to increase their chances of receiving favorable positions from Catholic-leaning monarchs; others did so to prove that they were "patriots".[13][16]

Many scholars agree that "Poland was one of the great successes of the Counter-Reformation"[23] and cite Counter-Reformation in Poland as the main instance where the Roman Catholic Church successfully reversed gains of the Reformation.[24] Others, however, such as Norman Davies, suggest that the triumph of the Counter-Reformation might have been exaggerated, and that at the very least not all Protestants were reconverted, nor was this the case with other denominations such as Eastern Orthodox.[24]

Counter-reformation ended with the

dissidents.[1] Following further reforms at the Partition Sejm in 1773, the political rights of the remaining non-Catholics in the Commonwealth were largely restored, half a century or so before similar concessions were granted to Catholics in Protestant countries like Britain (1829) or Sweden (1849).[16]

Reasons for success

Success of the counter-reformation in Poland can be attributed to the vigorous activities of the Jesuits and other monastical orders,

wars with Protestant Sweden also contributed to the rejection of Protestant identity by the Polish nobility, as many Protestants allied themselves with the invading Swedes, leading in the aftermath to all Protestants being seen as traitors.[16][29][30] Finally, the Protestant sects were numerous and disorganized, lacking internal unity, whereas the Catholic response was much better organized.[16][28][31]

Significance

Catholicism was able to become a part of Polish identity and

Golden Freedoms, and conversion to Catholicism was one of the elements of polonization of the Ruthenian nobility.[1]

Critics of the Counter-Reformation argue that it had contributed to the Commonwealth's decline, by reducing its cultural pluralism, tolerance, and receptiveness to foreign ideas, and by bringing about a stagnation in the intellectual life.[16]

See also

References

  1. ^
    ISBN 978-0-313-03456-5
    .
  2. ISBN 978-1-00-128802-4
    .
  3. ^
    ISBN 978-1-00-128802-4
    .
  4. ISBN 978-1-00-128802-4
    .
  5. ^
    ISBN 978-0-7546-6825-1
    .
  6. ISBN 978-1-00-128802-4
    .
  7. ^
    ISBN 978-1-00-128802-4
    .
  8. ^
    ISBN 978-0-19-820171-7
    .
  9. ISBN 978-1-00-128802-4
    .
  10. ISBN 978-1-00-128802-4
    .
  11. ISBN 978-1-00-128802-4
    .
  12. ^
    ISBN 978-1-00-128802-4
    .
  13. ^
    ISBN 978-0-295-98093-5
    .
  14. ISBN 978-1-00-128802-4
    .
  15. ISBN 978-1-00-128802-4
    .
  16. ^
    ISBN 978-1-134-71984-6
    .
  17. ISBN 978-1-4094-8247-5
    .
  18. ISBN 978-1-00-128802-4
    .
  19. ISBN 978-0-521-04545-2
    .
  20. ISBN 978-1-4426-1021-7
    .
  21. ISBN 978-0-7546-6825-1
    .
  22. ISBN 978-0-7864-2208-1
    .
  23. ISBN 978-1-137-38421-8
    .
  24. ^
    ISBN 978-1-139-44881-9
    .
  25. ISBN 978-1-00-128802-4
    .
  26. ISBN 978-1-00-128802-4
    .
  27. ISBN 978-1-4094-0595-5
    .
  28. ^
    ISBN 978-1-00-128802-4
    .
  29. ISBN 978-1-139-44881-9
    .
  30. ISBN 978-1-4094-8247-5
    .
  31. ISBN 978-0-7546-6825-1
    .

Further reading

External links
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