Secularization and Church Property: The Case of Czechia

Faith-based social service delivery in a country with low religious affiliation: The case of the Czechoslovak Hussite Church

“…With the establishment of Czechoslovakia (the First Republic) in 1918 came the first introduction of a separation of church and state; however, the later Nazi and communist regimes further limited the freedom and opportunities of religious groups. Moreover, the communist regime confiscated considerable church property, prohibiting churches from providing social and educational assistance (Hupková et al, 2015). The churches became practically dependent upon the state, including salaries for the clergy.…”

“…The churches became practically dependent upon the state, including salaries for the clergy. After the country's turn to democracy in 1989, the Constitution of the Czech Republic emphasized the new republic's democratic and nonreligious character as its main principles (Hupková et al, 2015). Nešpor (2020) argues that the next development led to a situation where the state can only legalize the existence of religious groups with no other interference in their religious operations.…”

“…The media debate on this issue was framed by topics of democracy and neoliberalism (private ownership and economic efficiency) instead of the social or spiritual role of religion in society (Frantová and Haas, in press). Hupková et al (2015Hupková et al ( : 2182 explain this as long-lasting 'tendencies towards secularization' in Czech society. Together with a final decision to return 75 billion CZK in assets to the churches, a financial separation of churches and the state was declared, resembling the French model of laïcité (Nešpor, 2020).…”

Between Politicisation and Depoliticisation: Restitution of Church Property in Czech Republic

“…428, 2012) was adopted, and before the separation of church and state became legally consolidated. The relationship between churches and the state after the fall of the communist regime in the Czech Republic is often explored with an emphasis on the legal and institutional context (Hupková et al, 2015;Nešpor, 2020;O'Mahony, 2003), combining both economic and historical approaches, as well as political science (Minarik, 2017(Minarik, , 2018(Minarik, , 2020. Existing sociological inquiry dealing with the relationship between church and state is mostly concerned with the number of believers (Bunčák, 2001;Hamplová & Nešpor, 2009;Spousta, 2002;Tížik, 2012;Váně & Štípková, 2013), typologies and degrees of religiosity (Hamplová, 2013;Lužný & Nešpor, 2008).…”

A szakrális tér dimenziói : Budapest szakrális térszerkezetének egyes aspektusai

“…A rendszerváltást követő években számos megújulási mozgalom indult el, amelyek jelentős tömegeket tudtak megmozgatni A vallási tájkép lassú, de látható átalakulása indult meg hazánkban is , de institucionalizálódás-intézménytelenedésis megfigyelhető volt a vallási megújulás részeként. (Hupková et al 2015). A kettős jelenség a de szekularizációs tendenciák és neoprotestáns felekezetek, alternatív vallások megjelenése irányába hatott.…”