Among the Church's major achievements were the construction of a central chapel in Warsaw, the establishment of a Home for the Elderly in Ostróda, and publishing activities, including the publication of the monthly magazine Chrześcijanin [pl].

As a result, in May 1945, a religious union was formed, bringing together several Evangelical groups with similar doctrines under the name Polish Church of Christian Baptists [pl].

[6] The decision to withdraw was influenced, among other things, by a personal conflict between Free Christian Józef Mrózek [pl] and Baptist Emil Jeske.

[22] The activists of these "sects" were alleged to have established contacts "with their operational centers in the United States and Sweden"[21] and were portrayed as "spies of Anglo-American imperialism".

[29] In 1952, the state authorities, inspired by Soviet solutions, recognized that the increase in the number of religious organizations that were not materially different was an undesirable phenomenon.

[46] After the detachment of the "separatists" in 1956 who remained within the structures of the United Evangelical Church, the authorities treated them as loyal citizens of the Polish People's Republic.

Travel abroad was made difficult for the "separatists", while for clergy remaining in the United Evangelical Church, the Ministry of Internal Affairs even expedited formalities.

They eagerly participated in services and vividly described the persecution of Pentecostals upon their return to their countries, both by communist authorities and by the United Evangelical Church Presidium.

During the meeting, Tadeusz Dusik, the director for non-Catholic religious affairs, accused: Foreign centers are increasingly actively working to transform the United Evangelical Church into their outpost in the territory of the Polish People's Republic.

However, the actions of the state authorities in this regard were not consistent, and often visits by those whose activities were previously perceived as leading to separatism within the United Evangelical Church were permitted.

[55] Already in 1957, the United Evangelical Church Council Presidium appealed to the authorities for the location and permission to build a religious facility.

[56] Subsequently, a plot at 25 Waliców Street was allocated, which the United Evangelical Church did not utilize due to a lack of funds, so it was taken over by the Baptists.

[50] Similarly, on18 and 19 February 1972, during the Church Council meeting, Krakiewicz and his secretary presented their own proposal to dismiss the current regional presbyters and appoint new ones.

Krakiewicz also allowed himself a degree of autonomy regarding religious authorities, no longer informing them of the affiliation of each candidate but presenting them in alphabetical order instead.

In January 1975, representatives of all factions held consultative meetings aimed at eliminating Krakiewicz from the council's Presidium on charges of unchristian behavior.

At the same time, he criticized some United Evangelical Church activists, especially the Pentecostals, accusing them of being "insubordinate, linked to the West, unpatriotic", and calling them "untrue Poles".

[61] Krakiewicz's departure marked the end of a stage in the United Evangelical Church's activities that had been characterized by significant compliance with the authorities.

In October 1974, the United Evangelical Church Council first applied to the Department of Religious Affairs for permission to register a second congregation in Szczecin.

[68][i] On 28 November 1981, at the X United Evangelical Church Synod, Jan Guńka [pl], on behalf of the Union of Steadfast Christians, submitted a motion for the complete independence of all denominations.

[73] After the departure of the Free Christians, the Pentecostals played a leading role in the United Evangelical Church, as they had the majority and could almost pass anything at the synod.

[75] At the XI Synod, J. Tomczyk submitted a proposal for the United Evangelical Church to withdraw from the Polish Ecumenical Council.

[77] The cooperation between individual groups continued to be less than ideal,[78] and it was a turbulent period in Polish history, further influencing the strengthening of emancipatory processes within the church.

The United Evangelical Church (41 minutes) directed by Mieczysław Siemieński [pl] and Maciej Leszczyński, based on a script by Edward Czajko, who served as the substantive consultant for the film.

[92] Baptism was performed in the Name of the Father, Son, and Holy Spirit by immersion, understood as a command of the Lord and an act required of every Evangelical Christian, as well as a testimony and pledge of lifelong fidelity to God.

[104] In 1954, the authorities allowed the publication of the Biuletyn Zjednoczonego Kościoła Ewangelicznego (English: Bulletin of the United Evangelical Church).

[107] Since 1982, the United Evangelical Church received a large allocation of paper from the Book Department of the Ministry of Culture and Art.

Initially, the religious authorities planned to liquidate Evangelical churches in Poland, but when this proved impossible, they aimed to control them.

[112] In the plans of the IV Department of the Ministry of Internal Affairs [pl] for the years 1972/1973 and 1974/1975, it was complained that the United Evangelical Church was insufficiently infiltrated, and orders were given to recruit secret collaborators.

[113] In the plans for 1976 and 1977, it was ordered to recruit Edward Czajko, a member of the Presidium of the United Evangelical Church, and two people involved in the Voice of the Gospel broadcasts.

[115] Protocol from the interrogation of the suspect Teodor Maksymowicz dated 26 September 1950:[116]In the initial period after liberation, that is, in 1945, we began organizing Evangelical Christian branches in each of our respective areas.