| Abstract | Sukob između Katoličke Crkve i komunističkog režima počinje već tijekom Drugog svjetskog rata, a nastavlja se i u razdoblju Jugoslavije kada dolazi do suđenja svećenicima, oduzimanja crkvene imovine, izbacivanja vjeronauka iz škola, obustavljanja vjerskog tiska te nastojanja da se deklarirani vjernici uklone iz javnog života. Jugoslavenska vlast želi stvoriti Narodnu crkvu, koja bi bila odvojena od Rima. Alojzije Stepinac se usprotivljuje tim nastojanjima nakon čega je protiv njega proveden sudski proces. Crkva i Država sukobljavaju se i zbog staleških udruženja katoličkih svećenika koje vlast podržava, a Crkva zabranjuje. Crkveno-državni odnosi još su se zaoštrili sproglašenjem Alojzija Stepinca kardinalom nakon čega dolazi do prekida diplomatskih odnosa, 1952. godine. Do naznaka ponovnih razgovora između Jugoslavije i Svete Stolice dolazi nakon Stepinčeve smrti 1960. godine, čime vlast nastoji prikazati upravo Stepinca kao onoga koji je priječio pregovore o uspostavi odnosa. Važan je čimbenik u odnosu Svete stolice prema komunističkim državama Drugi vatikanski koncil, kao i dvojica papa čiji se pontifikati poklapaju s njegovim održavanjem. Na Koncilu je posebno istaknut dijalog s ateističkim društvima. Službeni pregovori počinju 1964. godine, a vođeni su u Beogradu i Rimu. Pitanja koja su bila najvažnija jugoslavenskoj strani jesu: imenovanje biskupa, Zavod sv. Jeronima, svećenička udruženja, zabrana zloupotrebe vjere u političke svrhe, zabrana djelovanja inozemnih medija protiv Jugoslavije te beatifikacija Alojzija Stepinca i kanonizacija Nikole Tavelića, dok su Svetoj stolici bila najvažnija pitanja slobode vjeroispovijesti, vjeronauka, vjerskih škola i katoličkog tiska. Protokol je i potpisan 25. lipnja 1966. godine u Beogradu, a dogovorena je i razmjena poluslužbenih predstavnika. Na sporazum najnegativnije je reagiralo hrvatsko iseljeništvo i Srpska pravoslavna Crkva. Hrvatski biskupi i kardinal Šeper imali su zamjerke u vezi sporazuma, ali su se podložili volji Svete stolice, koja je zajedno s jugoslavenskom vladom, sporazumom bila najzadovoljnija. |
| Abstract (english) | The conflict between the Catholic Church and the communist regime began during the Second World War and continued during the Yugoslavian period when priests were prosecuted, Church property confiscated, religious education banned in schools, the religious press suspended, and efforts made to remove declared believers from public life. The Yugoslav government wanted to establish a national Church, which would be separated from Rome. Aloysius Stepinac opposed these efforts; therefore, a trial was conducted against him. The Church and the State were also in conflict due toThe Class Associations of Catholic Priests, which the government supported and the Church forbade. Church-state relations became even more strained after Aloysius Stepinac wasproclaimed cardinal; consequently, diplomatic relations were severed in 1952.Indications of renewed talks between Yugoslavia and the Holy See began to appear after the death of Stepinac in 1960, wherebythe governmentwas trying to portray Stepinac as the one who obstructed negotiations on establishing relations.An important factor in the relationship between the Holy See and the communist states is the Second Vatican Council, as well as the two popes whose pontiffs coincide with its sessions.The dialogue with atheistic societies was especially emphasised at the Council. The official negotiations were heldin 1964, in Belgrade and Rome. The issues that were most important to the Yugoslav side werethe appointments of bishops, the Institute of St. Jerome, the Associations of Catholic Priests,ban on abuse of religion for political purposes,ban on foreign media against Yugoslavia,and the beatification of AloysiusStepinac as well asthe canonisation of Nikola Tavelić. Furthermore, the most important issues for the Holy See were freedom of religion, religious education, Catholic schools and the Catholic press.The Protocolwas signed in Belgrade on June 25, 1966, and the exchange of semi-official representatives was also agreed.Croatian emigrants and the Serbian Orthodox Church reacted most negatively to the agreement.The Croatian bishops and Cardinal Šeper had objections to the agreement; however, they submitted to the will of the Holy See, which, together with the Yugoslav government, was most satisfied with the agreement. |
