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decisions on ecclesiastical issues until a concordat settled them for good, and the time had come to pin down the Church on its rights and obligations. For its part, Rome would stay nervous so long as Poland stayed theoretically free to deal with the Church as it pleased, so the bond of a treaty could come none too soon for its liking. In 1921 the Polish Ministry of Religious Confessions and Public Education began a series of meetings and consultations aimed at resuming talks toward a concordat, but the project made little progress over the next three years, stalled by frequent cabinet changes and, perhaps, intermittent pique with this or that element of Vatican policy.9 The delays and snags made both the Polish bishops and the government testy. On several occasions in 1922, Primate Dalbor and the episcopate peppered Warsaw with sharp protests against its handling of the Church, accusing it of dragging its feet in undoing the inherited discriminatory legislation that left the status of Catholicism the “worst of all confessions” in the land.10 Cardinal Dalbor went so far as to complain improbably that so long as these statutes remained on the books, the legal standing of the Church in Poland was worse than in any other country save Soviet Russia. These hyperbolic tactics tried the patience of the Polish Foreign Ministry, which laid blame for the lack of headway toward a concordat on the demanding and contrary stance of the episcopate itself.11
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