Folia Canonica 8. (2005)
STUDIES - Szabolcs Anzelm Szuromi: The Changes of Modern Era Relation of Church and State in Europe
70 SZABOLCS ANZELM SZÚROM I emment coming to power in 1939 aspired, in accordance with concordat negotiated in 1851, to restore the functioning of the Catholic Church throughout the country, or rather put an end to anti-religious statutes created by communist regime. The Catholic religion regained the status of “sole Spanish national religion” by the new concordat concluded on August 27, 1953, with which gained state protection and support. The Spanish Constitution dated on December 27, 1978 declared that the Spanish State kept a close relationship with the Catholic Church.28 Accordingly the State-Church system, restored under General Franco (1939-1975), was replaced with “collaborating separation” based on the new Spanish Constitution.29 In Eastern-Central Europe after Word War II the socialist type states operating in the sphere of interest of the Soviet Union opposed, on theoretical bases, all organizations with the characteristic of any religion. This statement is correct even if the socialist state tolerated Churches’ functions in a certain way and under a very strict control.30 Therefore regarding socialist countries we cannot speak about separation of Church and State as neither, in a modem interpretation, about the functioning of a representative democracy.31 At the 20th and 21st century, therefore, four type of model take formation to regulate the relationship of Church and State: 1. State-religion (Greece, England, Scotland, Denmark, Norway, Finland), 2. Radical separation (USA, France), 3. Connected (Germany, Austria), 4. Collaborating (Italy, Spain).32 On the basis of the newest concordats between the Holy See and the Czech Republic, Romania, Croatia, Poland, Slovakia could be classified as “collaborating” or “supporting” separation, to which the Hungarian system is close, too.33 281. II. 16. 3. Ninguna confesión tendrá carácter estatal. Los poderes publicos tendrán en cuenta las creencias religiosas de la sociedad espanola y mantendrán las consiguientes relaciones de cooperación con la Iglesia Catôlica y las demás confesiones. Molina, A. - Olmos, M.E. - Casas, J.L. (ed.), Législation eclesiástica (Civitas Biblioteca de Legislación), Madrid 2002. 46. cf. Sollemnes conventiones cum Hispana (1979. Ian. 3) AAS 72 (1980) 29-62. 29Szuromi, „A vallásszabadság” 48. 3,1 Margiotta-Broglio, F., „La politique concordataire du Vatican vis-à-vis des États totalitaires” in Relation internationales (1981) 319-342. 31 Cf. Leisner, W., „Geglaubtes Recht. Säkularisierte religiöse Grundlagen der Demokratie”, in Isensee, J. - Rees, W. - Rüfner, W. (Hrsg.), Dem Staate, was des Staates - der Kirche, was der Kirche ist. Festschrift für Joseph Listl zum 70. Geburstag (Staatskirchenrechtliche Abhandlungen 33), Berlin 1999. 115-128, especially 126-128. 32 Schanda, B., Magyar állami egyházjog (Bibliotheca Instituti Postgradualis Iuris Canonici Universitatis Catholicae de Petro Pázmány nominatae 1/4), Budapest 2000. 191-192. 33 Erdő, P., „Die gegenwärtige Lage des Staat-Kirche-Verhältnisses in Ungarn - Staatskirchenrechtliche und kanonistische Aspekte”, in Essener Gespräche zum Thema Staat und Kirche 29 (1995) 134-150. SCHANDA, Magyar állami egyházjog, 206-209.
