The author shows the process of political and economic changes in Polish lands that took place before and at the time of the introduction of Christianity. The article discusses the patterns that were used to shape the new political structure; shows the phenomenon of mutual interpenetration of both systems of values and culture. Already in the 9th century, government interference put an end to tribal communities, turning to other forms of community life. A new system of values and a new image of society were being created. The new image differed from the old one mainly in two aspects: firstly, political and social life, secondly, beliefs. The ruling authorities, although they introduced many Western-style innovations in both areas, did not undermine either the ethnic identity of the authorities or the cultural bond with society, which was the subject of this reconstruction. Patterns of conduct came to the territories of the future Polish state from the south and southwest. Outstanding rulers of three neighboring countries - Poland, the Czech Republic, Hungary - simultaneously asked questions about the reconstruction of the political system and solved them in a similar way. When Mieszko FsKsięstwo appeared in the descriptions of foreign observers, it gave the impression of a powerful and rich political organization covering a significant territory. The organization of the Hungarian, Polish and Czech monarchies in the 10th and 11th centuries was based on Carolingian and Ottoman models. The strengthening of these three countries through territorial expansion and subordination of tribal communities enabled the adoption of Christianity in a situation of political independence and the very quick adaptation of the Church. Thanks to the support of the state, Christianity was able to widely penetrate into all social classes, and thanks to the church organization, the monarchy strengthened its position both at home and abroad. One of the obstacles the Church encountered not only in the first but also in the subsequent decades of its pastoral activity was Slavic folk culture. We only know the problem from church records, and only superficially. However, open protest and resistance to the new religion were effectively broken. Even funerals according to the old ritual seem to have disappeared by the beginning of the 12th century. What appeared at the beginning and lasted for centuries was the coexistence and interpenetration of two cultural systems: traditional (folk) and new (Church).