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The evolving situation in Eastern Europe is influenced not only by the Pope's commanding personality and the religious fervor of his Polish people, but by the nature of the current struggle between Marxism and religion. Marx originally objected to religion in the belief that it encouraged men to ignore human suffering in the present in hopes of future spiritual salvation. He predicted that the forces of economic history would grind religion into oblivion. Then, somewhat perversely, his own theory became a secular faith. Before long it was actively contributing to human suffering, while encouraging men to endure the pain of the world against a future time when the state would wither away.
Twentieth century Marxist governments have done all they can to help history do in the Christian religion. As Poland proves, they have largely failed. In fact, faith in inevitable secular progress has been in decline everywhere. Partly for that reason, rigid cold war orthodoxies on both sides have softened a trifle. On paper, at least, the socialist states have recognized the importance of the human rights issue. The Soviet Union and its dutiful allies pledged, under the 1975 Helsinki accords, to "respect human rights and fundamental freedoms, including the freedom of thought, conscience, religion or belief for all." A Pope who knows Communism more intimately than any of his predecessors need only cite texts that have been ratified by Communist governments.
On the other side of the ideological divide, Catholicism itself continues to change. Once it used its own secular power in order to frustrate the religious freedom of others. But the bishops of the Second Vatican Council formally incorporated freedom of conscience in modern society into their creed. The Catholic Church now flatly opposes all attempts to compel conformity to religious belief.
Sensing the importance of this principle for negotiations with Communism, Poland's Archbishop Wojtyla was an eloquent champion of the council's decree; now, as Pope, he has already staked out a theme of advocacy not only for religious freedom but for all human rights.
In working toward them in his native land, the Pope must consider who will succeed Cardinal Wyszynski, who is now 77 and reported to be in precarious health. Two new Polish Cardinals are among those presumed to be candidates for Primate:
the Vatican's Wladyslaw Rubin, 61, secretary-general of the International Synod of Bishops, and Franciszek Macharski, 52, John Paul's scholarly protégé and successor as Archbishop of Cracow.
Macharski was scheduled to join the Pope at his trip's final event, Sunday's Mass in honor of St. Stanislaw, their mutual predecessor 900 years ago in the see of Cracow. Stanislaw, according to legend, was felled by King Boleslaw the Bold because he dared to excommunicate the cruel and licentious Polish monarch for mistreating his subjects. Canonized in 1253, the martyred bishop is interpreted by the church as a defender of human rights against tyranny.
After John Paul's trip, French Religion Analyst Henri Fesquet sneered: "The Pope is nothing by himself. He has empty hands." Perhaps so, but that smacks of the hoary remark once made by Stalin about divisions. The view may be too harsh, too gloomy. The new Tory majority leader of Britain's House