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When considering the interplay between religion and society within the Italian context, iconic imagery such as the Vatican, the dome of St. Peter’s, and the pervasive cultural Catholicism often dominates the collective imagination. However, the contemporary reality is significantly more nuanced, as Italy transitions from a monolithic Catholic stronghold into a religiously diverse society. As I argue in my recent article in The Review of Faith & International Affairs, the distinctiveness of the Italian approach lies in its constitutional evolution and a vibrant civil society, both of which have forged a trajectory that transcends mere tolerance, aiming instead for active solidarity.

To fully comprehend the Italian paradigm, one must examine its historical underpinnings. The collapse of the Fascist regime and the devastation of World War II necessitated the reconstruction of social cohesion within a deeply fractured populace. In this context, the 1948 Constitution emerged as the nation’s foundational social contract. Drafted by a Constituent Assembly that reflected the ideological pluralism of the era bridging Catholic, Marxist, and Liberal traditions, the document represents a deliberate compromise aimed at ensuring democratic equilibrium.

As far as religion is concerned, the Constitution acknowledges not only individual liberties but also the collective and social dimension of faith. Specifically, Articles 7, 8, 19 and 20 establish a sophisticated legal architecture that enshrines religious freedom while strictly delineating the bilateral relations between the State and diverse faith communities.

The specific political culture necessitated by post-war reconstruction, combined with the 1948 constitutional framework, engendered a distinctively Italian iteration of secularism known as laicità. This concept diverges significantly from the French model of laïcité, which frequently tends toward the exclusion of religious expression from the public sphere. Conversely, the Italian paradigm is predicated on the principle of “positive neutrality.” This interpretation was juridically consolidated in the landmark Constitutional Court judgment no. 203 of 1989. In this ruling, the Court established that secularism in Italy implies neither state hostility nor indifference toward religion, but rather an active state obligation to safeguard religious freedom in a pluralistic context.

This juridical framework constitutes Italy’s primary contribution to the discourse on “covenantal pluralism”: a model of secularism that valorizes religious presence in the public sphere rather than viewing it with apprehension. By protecting religious freedom and institutionalizing diversity rather than merely tolerating it, the Italian model satisfies the structural “top-down” prerequisites of covenantal pluralism. However, legal architectures represent only one dimension of this paradigm; the concept demands “bottom-up” engagement, characterized by solidarity and practical collaboration across deep theological and cultural divides.

In this regard, the “Humanitarian Corridors” program offers a compelling contemporary case study. Responding to the migration crisis in the Mediterranean, and often with ambivalent responses from state actors, civil society organizations mobilized to preserve human life. The unique significance of the Italian iteration lies in its unprecedented ecumenical coalition, uniting the Catholic Community of Sant’ Egidio with the Federation of Evangelical Churches in Italy and the Waldesian Table. Historically, relations between Catholics and Protestants in Italy have been marked by theological distance or institutional competition. Yet, confronted with a humanitarian emergency, these groups forged a strategic alliance to identify and safely transport vulnerable refugees. This cooperation established a robust relational paradigm in the context of which distinct faith communities collaborate for the common good, thereby generating significant social capital. The initiative exemplifies the specific nature of Italian religious civic engagement demonstrating that religious institutions can be vital generators of the social capital necessary for a healthy democracy. This practice actively models a “culture of encounter,” a concept championed by Pope Francis as a necessary counter-narrative to the “globalization of indifference.”

Notwithstanding the potential strengths of the Italian approach, the nation’s trajectory toward comprehensive covenantal pluralism remains impeded by significant structural and demographic challenges. As the religious landscape shifts, the discrepancy between Italy’s demographic reality and its legal infrastructure becomes increasingly pronounced. While Catholicism remains the dominant affiliation, the social fabric is increasingly characterized by heterogeneity evidenced by the growing presence of Muslims, Orthodox Christians, and other minority groups. Institutional responses to this burgeoning pluralism have been marked by a degree of lethargy, particularly regarding the legal recognition of these emerging minorities.

The Italian system of intese (agreements) between religious groups and the state offers examples of critical asymmetries that persist: despite constituting the second largest religious cohort, Muslim communities lack an intesa with the State. This exclusion generates a disparity in legitimacy and access to resources that undermines the egalitarian spirit of the constitutional covenant. Furthermore, the persistence of restrictive citizenship laws presents a formidable barrier to social cohesion, effectively marginalizing the children of migrants who, despite being culturally Italian, are denied full membership in the polity. One could argue that as a consequence of the institutionalization of genuine covenantal pluralism these “new Italians” should be integrated as full participants in the societal covenant, endowed with commensurate rights and responsibilities.

Is the Italian case relevant for the rest of the world? The Italian approach shows that the presence of a historical religious tradition does not need to be an obstacle to covenantal pluralism but can be a resource in the effort to contribute to a public square filled with different voices rather than an empty one. The initiative on “humanitarian corridors” proves that faith-based actors can lead the way in solving complex social problems through cooperation. At the same time the Italian case highlights the difficulties in building a model that wants to fully endorse the values of covenantal pluralism. In the Italian case, realizing this vision requires strong reforms and strong political will to develop an active engagement with all the religious groups and better manage the increasing societal and religious diversity.

Italy has the constitutional tools and the cultural resources to achieve this. If it succeeds, it will demonstrate that covenantal pluralism is not just a theoretical ideal, but a practical possibility for the years to come.

[Image: Palazzo della Consulta, which houses the Constitutional Court of Italy. Fred Romero from Paris, France, CC BY 2.0 <https://creativecommons.org/licenses/by/2.0>, via Wikimedia Commons. No changes were made.]