Suchergebnisse

. Premessa. Il "ritorno" della religione e la riaffermazione degli Stati nazionali nell'ultimo quarto di secolo; l'"accerchiamento" della laïcité - 2. Il mancato sviluppo di una metodica giurisprudenziale focalizzante la "specificità" della laicità italiana; l'emersione di un trend individuante solo i (relativi) profili comuni alla laïcité - 3. Un caso paradigmatico: la sentenza n. 166 del 2016 del T.A.R. Emilia Romagna sul tema dello svolgimento di attività cultuali nella scuola pubblica - 4. Il quadro normativo e giurisprudenziale del ventennio scorso: le ignorate direttrici speciali (implicitamente) favorevoli; l'interpretazione "stretta" (d'indole separatista) della normativa generale scolastica negli anni '90 e quella successiva "pragmaticamente ampia" (a fronte delle concorrenti novità socio-culturali e di sistema) - 5. Gli ultimi anni: il mancato intervento del Legislatore atto a orientare in senso costituzionale le scelte della P.A.; l'incrementale difficoltà di quest'ultima a prevenire/gestire le potenziali insorgenti "micro-conflittualità"; la conseguente adozione d'un registro prudenziale "minimalista" – 6. La non condivisibile soluzione accolta dal T.A.R. (sentenza n. 166 del 2016) di contrarietà netta allo svolgimento di atti di culto a scuola. L'incidenza del trend "intrinsecamente separatista"; il cono d'ombra sulle specificità della laicità italiana; la perdita di vista delle direttrici con esse congruenti e delle garanzie ivi offerte alla " Libertas Ecclesiae " e alla libertà religiosa collettiva - 7. Conclusioni: l'urgenza di un intervento legislativo statuale, e di un'iniziativa chiarificatrice a livello bilaterale, a presidio delle libertà fondamentali in discussione.

A missed target of the Republican Italy is the adoption of an "organic" law on religious freedom. A lack determined in spite of the presence of intemal and extemal stimuli ( of cultural, poli ti cal and legal nature) that might have led to a different outcome: among the first, in particular, the chance to mark a discontinuity with the previous regime and to replace the "general" Legge sui Cu/ti ammessi (1929), conflicting with the Charta of 1948 on multiple fronts; regarding the latter, the suggestions (more or less compelling) occurred over time from Spain and Portugal, Countries with an history of relations between law, politics and religion in many respects parallel to the Italian one. And in this regard, it is prominent the inspiration given by the Spanish experience, both as earlier than the Portuguese, and because of the extraordinary speed and the unanimous agreement that characterise the process of adoption of the Ley Organica de Libertad Religiosa, a couple ofyears from the first "e lec iones democráticas" of PostFrancoism, and the promulgation ofConstitution of 1978. This essay intends to examine the political and legal factors behind this latter outcome, and to confront them with those much older found in ltaly in the aftermath ofthe fall ofFascism: with the immediate aim ofhighlighting the differences between the two situations and evaluating their weight respecting to the unsuccessful developments ofthe Italian experience; and the final goal of derive, starting from this comparison, the prominent resistance factors which have affected negatively this experience.

It seems to take growing root in the West a certain idea of marriage, which appears to descend from the French secularism model, in being "counter-traditional", respectful of the individual autonomy, and devoted to an "integral" application of the principle of equality. The proof is that it putted down roots in legal contexts poles apart from the above model, for their way to set the space and the relevance of religion in the public sphere. The study examines the emblematic English case, where this notion has led to the introduction of "same-sex marriage", without the peculiar framework of the relations between the State and his national Church, with his singular legal tecnical implications (the "ecclesiastical law" as integral part of the general law of England; the "constitutional" principle for which the canon law cannot be contrary to the latter; the correspondence – until then – between "anglican marriage" and the civil one; the clergy's duty to solemnise the marriage of all the residents in the Country irrespective of the couple's religious beliefs or lack of them) have rapresented a barrier or a scruple. The goal of the paper is, on one hand, focusing the political and legal reasons that underlie this outcome, and, on the other hand, look into the impact that the latter has resulted on the Church of England's legal system, its legally relevant reactions, and the adopted "style of presence", also as a "benchmark" for the more comprehensive anglican world.

The main topic analysed in the essay is the outline of civil ecclesiastical law about the Agreement (Intesa), signed in 2010 by the Regione Siciliana and the Regione Ecclesiastica Sicilia, aimed at the protection, preservation and development of the ecclesiastical cultural heritage. By moving from the specialty of the Sicilian model in regulating and administrating such heritage, and by analyzing its effects on the specific system that regulates the same ecclesiastical component, the primary goal is to focus on the atypical elements carried onto the Agreement, which appear to be connected to the practice of such special prerogatives by the Regional Government; and paying particular attention to those rules which, aside from not reflecting the equivalent ones carried instead onto the national Agreement (Intesa), may also reveal the respect of autonomous guidelines in front of the Agreement (Accordo) of Villa Madama. The final goal is then to clarify both the crux of the actual correspondence between such a peculiar reference and the concordatarian system, and the wideness of the powers pertaining, into such a system, to a Region holding special competences

The Concordato lateranense, as modified in 1984, no longer includes a provision on the recognition of the civil effects of dispensations super rato: and this is mainly due to political-ideological constraints which affect both the (bilateral) path of revision, and the concurrent intervention of the Constitutional Court (decision No. 18/1982) which endorses (while negotiations were still ongoing) the theory underpinning those constraints (the State's 'domination' over the regulation of the marital relationship), while examining the super rato procedure in a formalistic way and stating that judicial protection is not sufficiently guaranteed. Firstly, the present paper deals with the origin, the extent and the incidence of these constraints in leading to the removal of the aforesaid provision; highlighting, hereinafter, the resulting (contradictions and) contrasts, due to such removal, with respect to the axiology, the philosophy and the purposes of the Agreement of Villa Madama. Afterwards, the essay carries out a nimble examination of the innovations/developments occurring - after the conclusion of the Agreement - in the two (respective) legal systems, which facilitate (in various aspects) a more complete delineation of the specificity of the super rato procedures (and of the effective extent of the guarantees provided therein); emphasizing, with regard to the Italian legal system, the key developments in case law that appear to indicate – in many ways – the urgency of a complete dispelling of that persistent "shadow" (of political-ideological kind) burdening the Agreement.