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The book provides an empirically based analysis of changes on how various political and denominational actors seek to influence the Church and state relationship, as well as how we understand the idea of the secular state. A set of case studies shows how and why changes in the coverage of the secular state and Church-state relations have followed t...
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... The Catholic Church, headed by Cardinal Stefan Wyszyński, played an essential role in that period. The Church supported the Polish nation's openness (Grzymała-Busse, 2015), and church buildings provided freedom of action for the citizens (Guzek, 2019). Secondly, older people present a particular range of social needs (Bruggencate et al., 2018), care needs (Huang, 2015), and needs related to the sense of influence (Kar, 2015), which can moderate their political subjectivity. ...
The study’s main aim is to look for relationships between political beliefs and political subjectivity of grey voters (over 65). Political beliefs contain a motivational element, mainly due to being embedded in the values and needs of the respective individuals. This can affect the consciously created place of the citizen within the political system in different directions. The orientation of the study on the grey voters may be cognitively engaging due to the several sources related to historical events that took place in Poland. Political beliefs were conceptualized through dimensions on a left-right scale, where xenophobia and religious fundamentalism were diagnosed in the area of cultural beliefs. In contrast, acceptance of capitalism and anti-welfare were diagnosed in the area of economic beliefs. Political subjectivity was diagnosed using an original tool, whose preliminary analysis made it possible to distinguish three factors of the construct: political initiative, political sense, and identification with the political system.
... The mediation of religious life, like other areas of human life, is part of two distinctive processes: secularization (and its opposite, i.e. desecularization or, as some claim, post-secularization) and mediatization. The process of mediatization of religion is different in Western European, Scandinavian, or Central and Eastern European countries (Herbert 2011;Guzek 2019;Bourdon and Balbi 2021). ...
... The content presented here is based on current academic literature, research on the mediatization of religion and digital religious studies (Campbell and Evolvi 2019;Evolvi 2022), including that of Central and Eastern Europe (Guzek 2019(Guzek , 2021Kołodziejska and Arat 2016;Hall and Kołodziejska 2021;Le sniczak 2022;Ste Rpniak 2021), and my own research on the reception of religious advertising in Poland conducted in recent years (Ste Rpniak 2017. Although these studies on religious advertising concerned only Poland and the Catholic Church in Poland, they can become a vital contribution and inspiration for further scientific and research studies. ...
... Today, a strong centre of research in this area is Scandinavia (Hjarvard and L€ ovheim 2012;L€ ovheim 2014;Lundby 2018a;Moberg 2018). However, research on the mediatization of religion has already gone beyond Northwest Europe and the US, becoming increasingly popular in Poland and Central and Eastern Europe (Kołodziejska 2014(Kołodziejska , 2018Guzek 2019Guzek , 2021Le sniczak 2020;Ste Rpniak 2021. ...
The main research problem of the article is the communication of the sacred in the Catholic Church in light of the theory of mediatization of religion and research on religion in the era of digital media. Communicating the sacred takes place through various channels and in various ways. One of its carriers is religious advertising, a special type of visual communication used more and more often in the Catholic Church. It occupies an important place in the social processes taking place, such as secularization and desecularization, and in the religious practices of internet users. The text presents the results of the author's research conducted using the method of focus group interviews on religious advertising, its definition, typology and goals as well as the elements of the sacred present in it. Religious advertising should be treated as a new, completely separate type of advertising, whose inherent part and sine qua non condition is the sacred. Religious advertising is a form of visibility of religion in public space and a way of communicating the sacred in public space.
... The mediation of religious life, like other areas of human life, is part of two distinctive processes: secularization (and its opposite, i.e. desecularization or, as some claim, post-secularization) and mediatization. The process of mediatization of religion is different in Western European, Scandinavian, or Central and Eastern European countries (Herbert 2011;Guzek 2019;Bourdon and Balbi 2021). ...
... The content presented here is based on current academic literature, research on the mediatization of religion and digital religious studies (Campbell and Evolvi 2019;Evolvi 2022), including that of Central and Eastern Europe (Guzek 2019(Guzek , 2021Kołodziejska and Arat 2016;Hall and Kołodziejska 2021;Le sniczak 2022;Ste Rpniak 2021), and my own research on the reception of religious advertising in Poland conducted in recent years (Ste Rpniak 2017. Although these studies on religious advertising concerned only Poland and the Catholic Church in Poland, they can become a vital contribution and inspiration for further scientific and research studies. ...
... Today, a strong centre of research in this area is Scandinavia (Hjarvard and L€ ovheim 2012;L€ ovheim 2014;Lundby 2018a;Moberg 2018). However, research on the mediatization of religion has already gone beyond Northwest Europe and the US, becoming increasingly popular in Poland and Central and Eastern Europe (Kołodziejska 2014(Kołodziejska , 2018Guzek 2019Guzek , 2021Le sniczak 2020;Ste Rpniak 2021. ...
The main research problem of the article is the communication of the sacred in the Catholic Church in the light of the theory of mediatization of religion and research on religion in the era of digital media. Communicating the sacred takes place through various channels and in various ways. One of its carriers is religious advertising as a special type of visual communication used more and more often in the Catholic Church, operating in the conditions of secularization and desecularization processes and changes in media-mediated forms of practicing religion, especially by Internet users (online religion). The text presents the results of the author’s research conducted using the method of focus group interviews on religious advertising, its definition, typology and goals as well as the elements of the sacrum present in it. Cognitive value of the text: religious advertising should be treated as a new, completely separate type of advertising, whose inherent part and sine qua non condition is the sacrum. Religious advertising is a form of visibility of religion in public space and a way of communicating the sacred in public space.
... This dynamics leads to a strengthening of the visibility of religion (Stępniak, 2020), and proceeds independently of the changing number of believers of the respective religions (Tudor, Filimon Benea, & Bratosin, 2021). Research located in the CEE area addresses both the institutional and the constructive level (Guzek, 2019;Kopecka-Piech, 2019;Stähle, 2022). At its core, the research combines the widely shared belief that mediatization is about changes in society, conditioned by changes in the media themselves. ...
... In the CEE countries, church-state relations are in fact various forms of fusion, which are expressed by more or less involvement and autonomy by both parties (Grzymała-Busse, 2015). This fusion grew out of a form of compensating the Church for the wrongs of the regime (Guzek, 2019) or building a new ideological order based on the resurgent authority of religion (Stähle, 2022). Thus, while individuals, especially the younger generation, are losing interest in religion, which can be seen significantly in countries such as Poland (Pew Research Centre, 2018), CEE societies also generally link their religiosity to their nationality. ...
... Mediatization as based on the fusion of religion and state is so pervasive that institutional religions, political power, and the relationship between them are also subject to a process of change that is driven by the media logic of both contexts (Guzek, 2019;Leśniczak, 2016;Staehle, 2018). When thinking about the mediatization of religion in CEE, it is therefore impossible to assume that it will lead to a weakening of the religious imaginarium of a given society. ...
The mediatization of religion which has developed in the Central and Eastern European area is based on Scandinavian social assumptions that cannot be transferred directly to other geographical areas. Starting from this fact, in this study I focus on the question of the ontology that constitutes the mediatization of religion in Central and Eastern Europe. I call this search for the criteria of mediatization’s functioning in the studied area mediatization cartography, i.e. the process of creating assumptions in mapping the research of the phenomenon. In the course of this process, the author reflects on two components of the undertaken ontology, in the form of specifically understood secularization and democratic backsliding. As a result, I explain how to approach the mediatization of religion in the studied area of Central and Eastern European countries. In doing so, I provide solutions for the fusion of religion and state, as well as for the incomplete differentiation of media.
... The political consequences of church and state relations and the public presence of the CoG in Greek society are issues of intensive research interest. While the conceptual and empirical analysis of the political interventions of the churches in the public sphere in the European context has been a topic of interest and research in recent years (Guzek 2019;Itçaina 2019;Lesniczak 2016), it should also be pointed out that the lack of an empirical study on the political discourse of the CoG is often perceived as a notable gap in both Greek and international bibliography (Stathopoulou 2010, p. 198). Most empirical studies are related to a social and political context prior to the period of the Greek financial crisis and focus on specific questions, such as religiosity (Georgiadou and Nikolakopoulos 2002), the (national) ID card controversy (Molokotos-Liederman 2007;Stavrakakis 2003), the relation between faith and trust in political institutions (Stathopoulou 2010), and the dimensions of the welfare and charity provided by the CoG (Fokas 2010). ...
This article presents the analysis of an empirical study that explored the political discourse
of the Church of Greece (CoG) during a specific period of the Greek financial crisis, that is, from
January 2015 to January 2019. The analysis is based on official texts of the CoG, reports in two daily
newspapers, and the results of a quantitative content analysis. Through our analysis, we explore three
main questions. The first focuses on the types of issues (‘agenda’) raised by the main representatives
of the CoG; the second focuses on the framing used concerning these issues; and the third focuses on
how the agenda and frames interact with regard to the CoG’s active (discursive) role as an ‘established
church’ and/or a ‘public religion’. Our findings indicated that the CoG intervened in a considerable
number of issues not strictly related to religion or the Greek financial crisis. Moreover, the main
framing devices of the CoG’s discourse varied from identity to conflict frames, while its discourse
reflected its self-understanding as both an established church and a public religion.
... All the political forces that have been in power in Poland since the fall of communism have been extremely reluctant to take anti-clerical or counter-Catholic positions (Guzek, 2019a), and have instead financially and in other ways supported the influence of the hierarchy of the Church. Using this 'pan-Catholicization' of the public sphere, the political party Law and Justice (PiS) in their first year were able to tell a new narrative of Polish history, giving Catholicism a new pride of place in public discourse (Krzyżanowski, 2018). ...
In recent years, radical voices of all kinds have become increasingly visible due to digital platforms. Within this context, issues connected with religious diversity have received little attention. But valuable insights can be gained from examining how radical religious advocates embrace digital strategies, using their own marginality to ironically oppose religious diversity. This article discusses the discursive strategies of the Polish far-right, their approach to religious diversity, and their iteration practices. It focuses on the discursive strategies and practices of far-right leaders of opinion in Poland opposed to religious diversity that have worked to narrow Christian values to a reinvented idea of traditional Catholicism. In this, they use techniques of language and narrative control, with intentional repetition playing a key role. My research suggests the need for an intricate understanding of these processes, in which Poland’s far-right movements shape identities through shifting religious norms in often hidden practices of religious exclusion.
... Some of them represent private religiosity, i.e. for various reasons they do not think Without a detailed analysis of its various conceptions and perceptions, secularization assumed the disappearance of religion in modern society. However, according to many researchers studying religiosity in the Central Europe, secularization in Poland neither meant nor means disappearance of religion or a huge drop in religious practices, or separation of the Church from the State, as Poland is a country with a uniform religious structure (Borowik, Dyczewska & Litak, 2012), where the total separation of Church and State did not happen (Guzek, 2019). ...
... In Secularity level II, Bellah suggests rejection of religious practices at the individual level, while in level III there is the phenomenon of individualization of religious practices and faith. Taylor's approach is broader than Casanova's one and more adequate to the non-Western context, which is presented in the studies of Mirjam Künkler, John Madeley and Shylashri Shankar (2018) and Guzek (2019). According to Guzek, the Western model cannot be transferred as a general model to the Central Europe countries. ...
... Religiosity in the country is slowly being privatized, while the incomplete consensus regarding faith is increasing (Borowik, 2010). Taylor's Secularity III level is not reflected in the Polish society, because the dominating narrative proves that Catholic identity is still intertwined with Polish identity (Guzek, 2019). ...
Religious advertising as a kind of religious persuasive communication based on the element of the sacred is a Polish phenomenon. The article presents studies on religious advertising, its definition and typology and reception by select social groups. This kind of advertising confirms not only Hjelm’s concept of the visibility of religion, as it exists in both the media and public sphere, but also David Herbert’s concept of republicisation. In a country without a clear division between State and the Church, despite a well-researched decline in traditional religiosity, religion is visible in social media and facilitates development of human relationships, both online and offline. Commercial media, including the Catholic ones, seem to be perfectly subjugated to the logic of media, which supports Stig Hjarvard’s process of mediatization of religion.
Celem artykułu jest przedstawienie fenomenu ponad dwuleniej działalności Kongresu Katoliczek i Katolików uwzględniające przyczyny jego powstania, sposób działania, cele i sposoby ich realizacji. Szczególna uwaga poświęcona zostanie wypracowanym przez Kongres dziesięciu postulatom, które w ramach procesu synodalnego przekazane zostały władzom polskiego Kościoła. Dowodzona będzie w nim teza, że w odpowiedzi na apel papieża Franciszka o budowanie Kościoła synodalnego, rozproszone dotychczas środowiska polskich katoliczek i katolików przekonanych o potrzebie zmian w Kościele, stworzyły wirtualną platformę debaty oraz podjęły działania, które ich zdaniem są drogą do budowania Kościoła synodalnego w Polsce.
Wstęp Komunikowanie religii w przestrzeni medialnej P rocesy komunikowania religii oraz komunikowania duchowości oddziałują na cyfrową egzystencję jednostki i zbiorowości oraz działania instytucji reli-gijnych w przestrzeni medialnej1. Jak wskazuje Amanda Lagerkvist, wrzucenie ludzkiego bycia w świat cyfrowy (tzw. digital throwness) prowadzi do głębokiej rekonfiguracji naszego myślenia o sprawach religijnych2. Z jednej strony mamy do czynienia z dominacją algorytmów warunkujących określone sposoby myśle-nia o zagadnieniach religii przez użytkowników sieci 3. Z drugiej zaś świat cyfrowy dostarcza przestrzeni do ekspresji religijnej, która wyraźnie zmienia nasze spoj-rzenie na dotychczasowe praktyki religijne jednostek i grup. Giulia Evolvi wska-zuje na hipermedialność jako podstawę nowego spojrzenia na religię w przestrzeni publicznej, wynikającą z performatywnej sprawczości jednostek i grup religijnych 4. Evelina Lundmark podkreśla znaczenie środowiska cyfrowego w eksponowaniu 1 M. Jachimowski, Przestrzeń medialna a przestrzeń polityczna: krótkie wprowadzenie do tematu, w: M. Kolczyński, M. Mazur, S. Michalczyk (red.), Mediatyzacja kampanii politycznych, Katowice 2009, s.
