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Catholicism in the Second Spanish Republic was an important area of dispute, and tensions between the Catholic hierarchy and the Republic were apparent from the beginning - the establishment of the Republic began 'the most dramatic phase in the contemporary history of both Spain and the Church.'〔Payne,Stanley G., (Spanish Catholicism: An Historical Overview ), p. 149, Univ of Wisconsin Press, 1984〕 The dispute over the role of the Catholic Church and the rights of Catholics were one of the major issues which worked against the securing of a broad democratic majority and "left the body politic divided almost from the start."〔(Payne, Stanley G. A History of Spain and Portugal, Vol. 2, Ch. 25, p. 632 (Print Edition: University of Wisconsin Press, 1973) (LIBRARY OF IBERIAN RESOURCES ONLINE Accessed May 30, 2007) )〕 The historian Mary Vincent has argued that the Catholic Church was an active element in the polarising politics of the years preceding the Spanish Civil War. Similarly, Frances Lannon asserts that, "Catholic identity has usually been virtually synonymous with conservative politics in some form or other, ranged from extreme authoritarianism through gentler oligarchic tendencies to democratic reformism." The municipal elections of 1931 that triggered the establishment of the Second Spanish Republic and the Spanish Constitution of 1931 "brought to power an anticlerical government."〔(Anticlericalism ) Britannica Online Encyclopedia〕 Prime Minister Manuel Azaña asserted that the Catholic Church was responsible in part for what many perceived as Spain's backwardness and advocated the elimination of special privileges for the Church. An admirer of the pre-1914 Third French Republic, he wanted the Second Spanish Republic to emulate it, make secular schooling free and compulsory, and construct a non-religious basis for national culture and citizenship, part of the necessary updating and Europeanising of Spain.〔F. Lannon, the Spanish Civil War, 1936-39 p.18〕 Following elections in June 1931, the new parliament approved an amended constitutional draft on 9 December 1931. The constitution introduced female suffrage, civil marriage and divorce.〔Vincent, p.121〕 It also established free, obligatory, secular education for all. However, anti-clerical laws nationalized Church properties and required the Church to pay rent for the use of properties which it had previously owned. In addition, the government forbade public manifestations of Catholicism such as processions on religious feast days, banished the crucifix from schools; the Jesuits were expelled. Catholic schools continued, but outside the state system, and in 1933 further legislation banned all monks and nuns from teaching.〔 In May 1931, after monarchist provocations, an outburst of mob violence against the Republic's perceived enemies had led to the burning of churches, convents and religious schools in Madrid and other cities.〔Mary Vincent, Catholicism in the Second Spanish Republic, p.158〕 Anticlerical sentiment and anticlerical legislation, particularly that of 1931, meant that moderate Catholicism quickly became embattled and it was ultimately displaced. In the election of November 1933, the right-wing CEDA emerged as the largest single party in the new Cortes. President Alcalá-Zamora however asked the Radical leader Alejandro Lerroux to become Spain's Prime Minister. A general strike and armed rising of workers in October 1934 was forcefully put down by the government. This in turn energized political movements across the spectrum in Spain, including a revived anarchist movement and new reactionary and fascist groups, including the Falange and a revived Carlist movement. Popular violence which marked the beginning of the Civil War, in the Republican zone saw churches and priests become conspicuous targets, viewed as an ideological enemy, and thirteen bishops and some 7000 - clergy, monks and nuns - were killed, nearly all in the first months, and thousands of churches were destroyed. Catholic heartland areas, with the exception of the Basque territory, largely supported Francisco Franco's rebel Nationalist forces against the Popular Front government. In parts of Spain, like Navarra for example, the religious-patriotic zeal of priests could be very marked.〔Hilari Raguer, ''Gunpowder and Incense'', p.153, "A ''Heraldo de Aragon'' article of July 31, 1936 tells of a priest who embraced a prisoner who tried to escape during a diversion, explaining he hadn't been given absolution yet - "the prisoner died shortly afterwards"〕 According to the Benedictine writer Fr Hilari Raguer; "On the outbreak of Spanish Civil War the great majority, that is to say nearly the entire hierarchy of the Spanish Church, and nearly all the prominent among the laity, not only did nothing to restrain the conflict but spurred it on by joining almost ''en bloc'' one of the two sides, the side that ended by being the victor, and by demonizing whoever was working for peace. The Spanish Church () heated up the atmosphere before it started and added fuel to the flames afterwards." 〔Hilari Raguer, ''Gunpowder and Incense'', p.209〕 ==Background== Spain entered the 20th century a predominantly agrarian nation – a nation which, moreover, had lost its colonies. It was marked by uneven social and cultural development between town and country, between regions, within classes. 'Spain was not one country but a number of countries and regions marked by their uneven historical development.'〔Ronald Fraser, quoted in ''Blood of Spain'', p.38〕 From the turn of the 20th century, however, there had been a significant advance in industrial development. Between 1910 and 1930 the industrial working class more than doubled to over 2,500,000. Those engaged in agriculture fell from 66 per cent to 45 per cent in the same period. The coalition hoped to concentrate its major reforms on three sectors : the 'latifundist aristocracy', the church and the army – though the attempt would come at a moment of world economic crisis. In the south less than 2 per cent of all landowners had over two-thirds of the land, while 750,000 labourers eked out a living on near starvation wages. The country was 'prone to centrifugal tendencies', for example there was a tension between Catalan and Basque nationalist sentiment away from an agrarian and centralist ruling class in Madrid.〔''The Blood of Spain'' Ronald Fraser p.35, 37〕 Moreover, whilst all Spain was Catholic by formal definition, in practice Catholic identity varied, affected by factors that ranged from region, to social strata, to the ownership of property, to age, and sex. General patterns were ones of higher levels of Catholic practice throughout much of the north and low levels in the south - ("the very regions of the final expulsion of the Moors and Catholic reconquest in the 15th century seems never to have been truly conquered for the Church."),〔Frances Lannon, Privilege, Persecution and prophecy, p.14〕 and higher levels of Catholic practice amongst peasant smallholders than landless peasant labourers. Further, "the urban proletariat of Madrid, or Barcelona, or Bilbao, or Valencia, or Seville or the mining centres of the Asturias rarely entered a church ..the Church and its affairs were simply alien to urban working-class culture. As Canon Arboleya put it in his famous analysis in 1933, the dimensions of the problem were those of mass apostasy, especially among the urban working classes."〔M.Arboleya Martinez, ''La apostasia de las masas, Barcelona 1934〕 Spanish Catholics participated in an enormous number of religious rites quite separate from the minimal obligations of orthodoxy - (church on Sundays, the sacraments) - processions and cults connected with statues and shrines, for example. Like the rosary and novenas, these were lay rather than sacerdotal forms of worship. In some public religious rituals the question of whether the ritual was primarily religious or political became an issue. The Jesuit campaign to spread the cult of the Sacred Heart was " inextricably linked in the early 20th century with the integrist values of the extreme Right of the Catholic political spectrum."〔Lannon, p.29〕 Its publication the ''Messenger of the Sacred Heart'' was anti-liberal, nationalist and enthusiastic to see 'the social reign of Jesus Christ in Spain.' It campaigned for the enthronement of the Sacred Heart in offices, schools, banks, town halls, and city streets. Statues were erected in hundreds of towns and villages. Seen as symbols of Catholic conservative intolerance the statues were 'executed' by some anarchists and socialists in the early months of the Spanish Civil War in 1936. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Catholicism in the Second Spanish Republic」の詳細全文を読む スポンサード リンク
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