Editing Separation of church and state (section)

==Friendly and hostile separation==
Scholars have distinguished between what can be called "friendly" and "hostile" separations of church and state.<ref>{{cite book| last=Maier| first=Hans| others=trans. Jodi Bruhn| year=2004| url=https://books.google.com/books?id=Wozo1W7giZQC| title=Totalitarianism and Political Religions| isbn=0714685291| page=[https://books.google.com/books?id=Wozo1W7giZQC&pg=PA109 109]| publisher=Routledge| access-date=2015-08-15| archive-date=2016-12-22| archive-url=https://web.archive.org/web/20161222083413/https://books.google.com/books?id=Wozo1W7giZQC| url-status=live}}</ref> The friendly type limits the interference of the church in matters of the state but also limits the interference of the state in church matters.<ref>{{Harvnb|Maier|2004|p=[https://books.google.com/books?id=Wozo1W7giZQC&pg=PA110 110]}}</ref> The hostile variety, by contrast, seeks to confine religion purely to the home or church and limits religious education, religious rites of passage and public displays of faith.<ref name="MaierBruhn2004p111">{{Harvnb|Maier|2004|p=[https://books.google.com/books?id=Wozo1W7giZQC&pg=PA111 111] 4}}</ref>

The hostile model of secularism arose with the [[Dechristianization of France during the French Revolution|French Revolution]] and is typified in the [[Persecution of Christians in Mexico|Mexican Revolution]], its resulting [[Mexican Constitution|Constitution]], in the [[First Portuguese Republic]] of 1910, and in the [[Spanish Constitution of 1931]].<ref>{{Harvnb|Maier|2004|p=[https://books.google.com/books?id=Wozo1W7giZQC&pg=PA106 106]}}</ref><ref>Martinez-Torron, Javier. [https://web.archive.org/web/20111021131720/http://findarticles.com/p/articles/mi_qa3736/is_200101/ai_n8950497/ "Freedom of religion in the case law of the Spanish Constitutional court"], [https://web.archive.org/web/20090104035352/http://findarticles.com/p/articles/mi_qa3736/is_200101/ai_n8950497/pg_2 pg. 2], ''Brigham Young University Law Review'', 2001</ref> The hostile model exhibited during these events can be seen as approaching the type of [[political religion]] seen in [[totalitarian state]]s.<ref name="MaierBruhn2004p111" />

The French separation of 1905<ref>Félix Fénéon,'' Nouvelles en trois lignes, 1906 '', éditeur Libella, collection Libretto, 162 pages, Paris, 2019 ({{ISBN|978-2369144465}})</ref> and the Spanish separation of 1931 have been characterized as the two most hostile of the twentieth century, although the current church-state relations in both countries are considered generally friendly.<ref name="Arguing Comparative Politics" /> Nevertheless, France's former President [[Nicolas Sarkozy]] at the beginning of his term considered his country's current state of affairs a "negative {{Lang|fr|laïcité}}" and wanted to develop a "positive {{Lang|fr|laïcité}}" more open to religion.<ref name="christiantoday.com" /> The concerns of the state toward religion have been seen by some as one cause of the civil war in [[Spanish Civil War#Constitution of 1931|Spain]]<ref>{{cite book |url=http://libro.uca.edu/payne2/spainport2.htm |title=A History of Spain and Portugal, Volume 2 |chapter=Ch. 25: The Second Spanish Republic |publisher=University of Wisconsin Press |author=Payne, Stanley G. |year=1973 |page=632 |access-date=2009-07-11 |url-status=dead |archive-url=https://web.archive.org/web/20120723131833/http://libro.uca.edu/payne2/payne25.htm |archive-date=July 23, 2012 |chapter-url=http://libro.uca.edu/payne2/payne25.htm }} ({{cite web |url=http://libro.uca.edu/title.htm |archive-url=http://webarchive.loc.gov/all/20020914233431/http://libro.uca.edu/title.htm|archive-date=2002-09-14 |url-status=dead|title=Title Catalog |website=Library of Iberian Resources Online |access-date=2009-07-11}})</ref> and [[Cristero War|Mexico]].

The French Catholic philosopher and drafter of the ''[[Universal Declaration of Human Rights]]'', [[Jacques Maritain]], noted the distinction between the models found in France and in the mid-twentieth century United States.<ref name="Christ And Culture Revisited">{{cite book |author=Carson, D. A. |url=https://books.google.com/books?id=pIwE74bxvpAC |title=Christ And Culture Revisited |url-status=live |archive-url=https://web.archive.org/web/20160512113715/https://books.google.com/books?id=pIwE74bxvpAC&dq |archive-date=May 12, 2016 |page=189 |publisher=Wm. B. Eerdmans Publishing |year=2008|isbn = 978-0802831743}}</ref>
He considered the U.S. model of that time to be more amicable because it had both "sharp distinction and actual cooperation" between church and state, what he called a "historical treasure" and admonished the United States, "Please to God that you keep it carefully, and do not let your concept of separation veer round to the European one."<ref name="Christ And Culture Revisited" /> [[Alexis de Tocqueville]], another French observer, tended to make the same distinction: "In the U.S., from the beginning, politics and religion were in accord, and they have not ceased to be so since."<ref>de Tocqueville, Alexis, ''Democracy in America'', edited and translated by Harvey Mansfield and Delba Winthrop, Chicago: University of Chicago Press, 2000.</ref>