Within German religious studies departments, there is not a significant trend to research our close neighbour to the east when it comes to what we would call Freikirchen. In German-speaking countries, Freikirche (in English, 'free church') is used to describe churches or congregations that can be included in the line of the tradition of the Reformation but are not so-called state churches. As a result, they do not receive any financial support from the state through taxes.

It is evident that the Catholic Church has had a significant impact on the cultural sphere in Poland. Its influence is still visible in the streets of Kraków. Especially here as the city has a specific history as a place where Pope John Paul II worked for a long time.

My German perspective is shaped by my knowledge of the Pentecostal and charismatic landscape in Germany. This perspective allows me to acknowledge the differences and similarities and engage with local communities.

One difference that I want to point out, is related to the scholarly discussion and organization of Christian communities outside of the Protestant Church (Evangelische Landeskirche) and the Catholic Church (Römisch-Katholische Kirche). In Germany, churches such as the Baptists, Mennonites, and Pentecostals are known as Freikirchen. These smaller churches are distinguished from the other two churches that have a contract with the state, which is talked about within these Freikirchen.

The categories that define Polish Pentecostal and charismatic churches are heavily influenced by the Catholic Church, either due to its omnipresence or the fact that some pastors were Catholic before converting. Few people in Poland have a connection to the Lutheran Church or are aware of it as part of the religious landscape. Therefore, the majority of non-Catholic Christians in Poland are likely to be categorized as 'others'. In Germany, both the larger churches, catholic and protestant, are the one to be distinctive of.

The Catholic Church is discussed before and after services, home group meetings, and in other church-related contexts. However, it is also indirectly referenced to as a point of contrast for charismatic and Pentecostal churches, which view the catholic church as a religion and therefore as a set of rigid rules and rituals that are followed without true personal involvement. They believe that true faith involves a personal and vibrant relationship with God, Jesus, and the Holy Ghost. It is important to note that this is their perspective and not a universally accepted definition of religion. In this regard, German and Polish Pentecostal and Charismatic churches present a similar narrative.

Author: Caroline Sosna