Fußball | Länderspiele - Spanien vs. Deutschland: Immer hart umkämpft. von Frank Schmidt. Datum: Uhr. Die deutsche Nationalmannschaft wähnte sich auf dem Weg zurück in die Weltspitze. Dann kam die spanische Furie – und machte alles kaputt. Deutschland vs. Spanien: Noten und Einzelkritik. Im letzten Spiel der UEFA Nations League kämpfte die deutsche Nationalmannschaft am Dienstag noch um.
0:6! Deutschland geht in Spanien historisch unter: Die Nations League im TICKER zum Nachlesen“Die Mannschaft von Löw wurde zunichte gemacht” – Pressestimmen zu Spanien vs. Deutschland. via Sky Sport Austria. , Deutschland vs. Spanien: Die DFB-Elf in der Einzelkritik. Am Donnerstagabend startete die deutsche Nationalmannschaft in die zweite Auflage der UEFA. Fußball | Länderspiele - Spanien vs. Deutschland: Immer hart umkämpft. von Frank Schmidt. Datum: Uhr.
Spanien Vs Indholdsfortegnelse VideoPortugal vs Spanien 4-0-Highlights \u0026 goals-17 Nov 2010 [Euro]
The proclamation of the Second Vatican Council in favor of religious freedom in provided more rights to other religious denominations in Spain. In the late s, the Vatican attempted to reform the Church in Spain by appointing interim, or acting, bishops, thereby circumventing Franco's stranglehold on the country's clergy.
Many young priests, under foreign influence, became worker priests and participated in anti-regime agitation.
Many of them ended as leftist politicians, with some imprisoned in the Concordat prison reserved for priest prisoners. In , the Franco regime passed a law that freed other religions from many of the earlier restrictions, but the law also reaffirmed the privileges of the Catholic Church.
Any attempt to revise the Concordat met Franco's rigid resistance. In , however, King Juan Carlos de Borbon unilaterally renounced the right to name the bishops; later that year, Madrid and the Vatican signed a new accord that restored to the church its right to name bishops, and the Church agreed to a revised Concordat that entailed a gradual financial separation of church and state.
Church property not used for religious purposes was henceforth to be subject to taxation, and over a period of years the Church's reliance on state subsidies was to be gradually reduced.
It took the new Spanish Constitution to confirm the right of Spaniards to religious freedom and to begin the process of disestablishing Catholicism as the state religion.
The drafters of the Constitution tried to deal with the intense controversy surrounding state support of the Church, but they were not entirely successful.
The initial draft of the Constitution did not even mention the Church, which was included almost as an afterthought and only after intense pressure from the church's leadership.
Article 16 disestablishes Roman Catholicism as the official religion and provides that religious liberty for non-Catholics is a state-protected legal right, thereby replacing the policy of limited toleration of non-Catholic religious practices.
The article further states, however, that: "The public authorities shall take the religious beliefs of Spanish society into account and shall maintain the consequent relations of cooperation with the Catholic Church and the other confessions.
These schools were sharply criticized by Spanish Socialists for having created and perpetuated a class-based, separate, and unequal school system.
The Constitution, however, includes no affirmation that the majority of Spaniards are Catholics or that the state should take into account the teachings of Catholicism.
Government financial aid to the Catholic Church was a difficult and contentious issue. The Church argued that, in return for the subsidy, the state had received the social, health, and educational services of tens of thousands of priests and nuns who fulfilled vital functions that the state itself could not have performed at that time.
Nevertheless, the revised Concordat was supposed to replace direct state aid to the church with a scheme that would allow taxpayers to designate a certain portion of their taxes to be diverted directly to the Church.
Through , taxpayers were allowed to deduct up to 10 percent from their taxable income for donations to the Catholic Church.
Partly because of the protests against this arrangement from representatives of Spain's other religious groups and even from some Catholics, the tax laws were changed in so that taxpayers could choose between giving 0.
For three years, the government would continue to give the Church a gradually reduced subsidy, but after that the church would have to subsist on its own resources.
In a population of about 39 million at the beginning of Transition begun in November , the number of non-Catholics was probably no more than , About , of these were of other Christian faiths, including several Protestant denominations, Jehovah's Witnesses , and Mormons.
The number of Jews in Spain was estimated at about 13, in the Murcia Jewish community. More than 19 out of every 20 Spaniards were baptized Catholics; about 60 percent of them attended Mass; about 30 percent of the baptized Catholics did so regularly, although this figure declined to about 20 percent in the larger cities.
In , about 97 percent of all marriages were performed according to the Catholic rite. A report by the church claimed that 82 percent of all children born the preceding year had been baptized in the church.
Nevertheless, there were forces at work bringing about fundamental changes in the place of the church in society. One such force was the improvement in the economic fortunes of the great majority of Spaniards, making society more materialistic and less religious.
Another force was the massive shift in population from farm and village to the growing urban centers, where the church had less influence over the values of its members.
These changes were transforming the way Spaniards defined their religious identity. Being a Catholic in Spain had less and less to do with regular attendance at Mass and more to do with the routine observance of important rituals such as baptism, marriage, and burial of the dead.
A survey revealed that, although 82 percent of Spaniards were believers in Catholicism, very few considered themselves to be very good practitioners of the faith.
In the case of the youth of the country, even smaller percentages believed themselves to be "very good" or "practicing" Catholics.
In contrast to an earlier era, when rejection of the church went along with education, in the late s studies showed that the more educated a person was, the more likely he or she was to be a practicing Catholic.
This new acceptance of the church was due partly to the church's new self-restraint in politics. In a significant change from the pre-Civil War era, the church had accepted the need for the separation of religion and the state, and it had even discouraged the creation of a Christian Democratic party in the country.
The traditional links between the political right and the church no longer dictated political preferences; in the general election , more than half of the country's practicing Catholics voted for the Spanish Socialist Workers' Party.
Although the Socialist leadership professed agnosticism , according to surveys between 40 and 45 percent of the party's rank-and-file members held religious beliefs, and more than 70 percent of these professed to be Catholics.
Among those entering the party after Franco's death, about half considered themselves Catholic. One important indicator of the changes taking place in the role of the church was the reduction in the number of Spaniards in Holy Orders.
In the country had more than 22, parish priests, nearly 10, ordained monks, and nearly 75, nuns. These numbers concealed a troubling reality, however.
More than 70 percent of the diocesan clergy was between the ages of 35 and 65; the average age of the clergy in was 49 years. At the upper end of the age range, the low numbers reflected the impact of the Civil War, in which more than 4, parish priests died.
At the lower end, the scarcity of younger priests reflected the general crisis in vocations throughout the world, which began to be felt in the s.
Its effects were felt very acutely in Spain. The crisis was seen in the decline in the number of young men joining the priesthood and in the increase in the number of priests leaving Holy Orders.
The number of seminarians in Spain fell from more than 9, in the s to only 1, in , even though it rose slightly in to about 1, Changes in the social meaning of religious vocations were perhaps part of the problem; having a priest in the family no longer seemed to spark the kind of pride that family members would have felt in the past.
The principal reason in most cases, though, was the church's continued ban on marriage for priests.
Previously, the crisis was not particularly serious because of the age distribution of the clergy. As the twentieth century neared an end, however, a serious imbalance appeared between those entering the priesthood and those leaving it.
The effects of this crisis were already visible in the decline in the number of parish priests in Spain—from 23, in to just over 22, by  and 19, in Another sign of the church's declining role in Spanish life was the diminishing importance of the controversial secular religious institute Opus Dei Work of God.
Opus Dei, a worldwide lay religious body, did not adhere to any particular political philosophy. The organization was founded in as a reaction to the increasing secularization of Spain's universities, and higher education continued to be one of the institute's foremost priorities.
Opus Dei members dominated the group of liberal technocrats who engineered the opening of Spain's autarchic economy after After the assassination of Prime Minister Luis Carrero Blanco often rumored to be an Opus Dei member , however, the influence of the institute declined sharply.
The secrecy of the order and its activities and the power of its myth helped it maintain its strong position of influence in Spain; but there was little doubt that, compared with the s and the s, Opus Dei had fallen from being one of the country's chief political organizations to being simply one among many such groups competing for power in an open and pluralist society.
An important number of Latin American immigrants, who are usually strong Catholic practitioners, have helped the Catholic Church to recover part of the attendance that regular Masses Sunday Mass used to have in the sixties and seventies and that was lost in the eighties among native Spaniards.
Since , the involvement of the Catholic Church in political affairs, through special groups such as Opus Dei , the Neocatechumenal Way or the Legion of Christ , especially personated through important politicians in the right-wing People's Party, has increased again.
Old and new media, which are property of the Church, such as the COPE radio network or 13 TV , have also contributed to this new involvement in politics by their own admission.
This implication has had, as a consequence, a renewed criticism from important sectors of the population especially the majority of left-wing voters against the Church and the way in which it is economically sustained by the State.
While by the Church was slowly backpedaling, the damage is potentially long-lasting among the younger generations who had not experienced it personally to such a degree.
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Group stage. Jakob-Park Basel. Estadio La Cartuja de Sevilla Seville. Form guide W. These two old rivals will clash again in the Nations League semi-finals.
Recall some of their previous memorable meetings.