Politics and religion in the franquism

THE RELATIONSHIP BETWEEN RELIGION AND POLITICS DURING 1939-90´S: SPAIN, POLAND AND THE UNITED STATES.

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INDEX INTRODUCCTION............................................................................3 SPAIN: FRANQUISM (1939-1975) AND DEMOCRATIC TRANSITION (1975- 90´S)...........................3 POLAND: 1939-90´s...........................................................................7THE UNITED STATES......................................................................9 CONCLUSION...................................................................................11 BIBLIOGRAPHY................................................................................12

The focus of this paper is to raise the sociology of the religious events and the relationship between Religion andPolitics during the years 1939-1990 comparing Spain, as the central point, to Poland and the United States. The perspective adopted is the religion sociology itself. According to Weber, religious fact can be considered a public subject, non a mere private question. Precisely, it is the religious public nature which enables us to carry out a study of the relationship between politics and religionitself.

SPAIN: FRANQUISM (1939-1975) AND DEMOCRATIC TRANSITION (1975- 90´S) An analytic scheme is developed to help the comprehension of the key questions in the relationship between Religion and Politics in Spain in a historic continuity. This scheme expects to capture the existing relation, perception and strategy between Politics and Religion. Specifically, it consists of six points: Therelationship between politic and religious cultures. The relationship between politic and religious institutions. Politic perception of Religion. Religious perception of Politics. Politic strategy with respect to Religion. Religious strategy with respect to Politics.

During Franquism in Spain (1939-1975), it can be observed a merger between the francoist politic culture and religious culture1. Itis true that there were some differences between the two, especially with the Falange political culture, but generally were almost merged for decades. On the other hand, with the dominant religious culture emerged other Christian religious culture of emancipatory style. That culture was mainly produced in worker Apostolic movements, such as HOAC ("Hermandad Obrera de Acción Católica") and JOC("Juventud Obrera Cristiana"). Against the national-catholicism as the established religion, a religious conversion with a worldly ethics revolutionary orientation to the terminology of Weber emerged and developed. The adult conversion to according

Christianity of prominent anarchists, communists and socialists influenced in the production of this new religious culture, for whom their religiousconversions do not involve an abdication of their revolutionary principles. An unprecedented encounter in the history of Spain between Christianity and political traditions of the revolutionary left was produced through these converts. Thanks to this fact and other factors of internal renewal of Spanish Catholicism in the fifties and sixties, a new Christian culture transformed the religious field andgenerated a political culture of resistance to the Franco dictatorship and even produced a new left political culture2. The religious, social and political discernment that was made in worker Apostolic movements and the same groups of policy formation carried out by them influenced the New Left culture.

The relationship between political and religious institutions was based on a mutuallegitimation between them. At the beginning of the decade of the seventies initiated a series
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Casanova (1994). Díaz-Salazar (1981).

of conflicts that led to a growing religious loss of legitimization among Francoist political institutions.

During this historical period, the dominant political perception of religion consisted in seeing religion as a basic factor to establish and preserve...