State Religion: From Greece to Modern Spain

The State Has Always Had a Religion

Is the promotion of pogre values in Spain today merely a cultural shift or a return to historical patterns of state worship? The thesis argues that the idea of a state devoid of inherent faith is a historical anomaly. Parallels are drawn from Classical Greece to 21st-century Spain, suggesting the current configuration is part of a cyclical norm, though data analysis remains a heavily loaded interpretation.

The Thesis of the Historical Cycle of State Religion

The argument posits that an official religion is not a modern peculiarity but a constant in the relationship between power and belief. The trajectory includes Classical Greece and the Spanish "Throne and Altar" model until 1931, where faith and political power operated in tandem. The 1812 Constitution of Cádiz declared the Catholic religion as the "only true" one of the Spanish Nation.

Models of Theocracy in the 20th Century

The analysis broadens the scope, comparing Nancy not just as politics but as a theocracy entering the political space, exemplified by the slogan "Gott mit uns." Similarly, it notes how Vladimir Pilingui compares Lenin's tomb to Christian relics, suggesting that communism can also become a mass cult, an ideological relic.

The Alleged "Neo-State Religion" in Spain

It is argued that the period between 1978 and 2004 was a "truce" masking the explosion of what is called a "Neo-state Religion" from 2004 onwards. This phenomenon manifests in various social practices: from "Festivals" or sporting events the State seems to encourage as rites of transgression, to "Anesthetizing Demonstrations," described as rites of expiation with candles and ex votos. A parallel is observed between contemporary rites and historical auto-da-fé.

Faith as a Mechanism of Social Cohesion

The emergence of collective beliefs is identified as "Euro-Feist," seen as equivalent to the American "Civic Cult," functioning as a substitute religion for the European Union. This new faith, from the perspective presented, demands dogmatic adherence, where the dissident is categorized under social anathema, such as "Xenophobe." It is observed that society, in its search for answers, tends to create these new pantheons, whether secular or ideological.

With these historical parallels, the question is not whether the State has faith, but what new forms of dogma are being institutionalized under the mantle of modernity. It is fascinating how ritual, whether at the altar or in street demonstrations, has always served to order chaos.

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