A peculiar pluralism

Abstract

In this article, we shall describe the complexity and differentiation that characterizes the state of religion in Italy, beginning with a concise reconstruction of the chief factors that characterize the relationship that Italians experience with their birth religion or the prevailing religion (Catholicism). We shall then describe the level of ethical and religious pluralism (found both within the Catholic universe and, especially, outside of that universe) that Italian society is beginning to experience directly, in part because of the fact that other religious entities (both old and new) are become increasingly visible in the public sphere, adding color and identity to the symphony of voices attempting to speak publicly in religious terms. In conclusion, we shall explore a phenomenon, popular religion, which continues to show extraordinary vitality. The basic hypothesis that we intend to set forth is based on the idea that ordinary Italians consider themselves Catholic but have a variety of different ways of interpreting their practical involvement with the Catholic Church.

Patterns of Political Secularism in Italy and Turkey: The Vatican and the Diyanet to the Test of Politics

“…This kind of influence is made possible by the legitimacy and credibility of the Church among wide sectors of the Italian population, also in times of advanced secularization, when, for example, church attendance has dramatically dropped. This is shown by recent surveys about Italians’ most trusted institutions, which regularly show the Church around or above the 50% threshold: a result well above the European average, which has further increased in recent years, thanks to Pope Francis's popularity among many nonbelievers (Diamanti and Ceccarini 2007; Pace 2007; Martino and Ricucci 2016). This popularity is mirrored, and amplified, by a media system which is ready to report and emphasize statements by the Pope and other Church officials, as well as by politicians and other visible people commenting on them (Ozzano and Giorgi 2016).…”

“…With the demise of this latter, and the return of religion in the public sphere worldwide (Kepel 1991; Casanova 1994)—which provided more legitimacy to the role of religion in politics—the Holy See on the one hand had to face a plethora of political entrepreneurs willing to exploit the Catholic vote basin (Diamanti 2009); on the other, however, it had the opportunity to play the role of a powerful independent actor. This was also made possible by the wide popularity of the Church as an institution in Italian society, also among many secularized people (Diamanti and Ceccarini 2007; Pace 2007).…”

The Cambridge History of Ireland

“…130 The Italians no longer subscribe en masse to the institutional Church but retain 'a generic sense of affi liation'. 131 The arrival over several decades of large numbers of immigrants transformed Italy's religious geography. Religions other than Catholicism account for 3.5 per cent of the population.…”

Religious Parties in a Secularizing Political Space: The Case of Italy

“…1 Italy seems to fit reasonably well, though closer examination shows that religious issues and religious parties still assert themselves, sometimes successfully. 2 They do so in the context of a democratic culture and long established democratic institutions in Religious Parties in Italy 63 issues. Finally, the Italian case shows that the Christian Democratic parties, due to their ideology and to their strategic assessments of security interests, support Western regional and international security cooperation.…”