Historical analysis reveals how baptism conflicts in mixed marriages drove secularization in nineteenth-century Hungary, highlighting the renegotiation of church and state authority.
For historical reasons, the Kingdom of Hungary was one of the most confessionally diverse states in Europe. The rapid spread of the Reformation, the exceptional religious pluralism of the Principality of Transylvania, and the Habsburg-era repopulation of territories reconquered from the Ottoman Empire produced a durable multi-confessional society in which different denominations often lived side by side within the same communities. Against this background, the religious affiliation of children born into mixed marriages became one of the most contentious church–state issues in nineteenth-century Hungary. Although Act LIII of 1868 sought to regulate the matter by assigning children to their parents’ denominations according to sex, many Catholic priests continued to follow canon law, requiring reversales or baptizing children contrary to the provisions of civil law. These practices—known in Hungarian public discourse as “re-baptisms” (elkeresztelés)—generated prolonged political, legal, and theological disputes involving the Catholic hierarchy, Protestant churches, the Hungarian government, and the Holy See. This article examines the historical origins of the controversy, the theological foundations of the Catholic position, the development of the reversalis system, and the political conflicts that culminated in the Hungarian Kulturkampf of the 1890s. It argues that the dispute was not merely a denominational conflict but a manifestation of the broader process of secularization, understood here primarily as the renegotiation of the respective competences of church and state in a modern constitutional order. Particular attention is devoted to the resolution of the controversy through the ecclesiastical policy legislation of 1894–1895, which introduced compulsory civil marriage and state civil registration, thereby removing the civil legal consequences of “re-baptisms” while leaving the Catholic Church’s internal doctrinal position fundamentally unchanged.
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Szabolcs Nagy (2026) studied this question.