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Religious Symbols in European Classrooms (Lautsi and Others v. Italy)
Grand Chamber, Case Of Lautsi And Others V. Italy, Strasbourg, 18 March 2011
Page 33
1.5 It is uninformed nonsense to assert that the presence of the crucifix in Italian schools bears witness to a reactionary fascist measure imposed, in between gulps of castor oil, by Signor Mussolini. His circulars merely took formal notice of a historical reality that had predated him by several centuries and, pace Ms Lautsi's anti-crucifix vitriol, may still survive him for a long time. This Court ought to be ever cautious in taking liberties with other peoples' liberties, including the liberty of cherishing their own cultural imprinting. Whatever that is, it is unrepeatable. Nations do not fashion their histories on the spur of the moment.
1.6 The scansion of the Italian school calendar further testifies to the inextricable historical links between education and religion in Italy, obstinate ties which have lasted throughout the centuries. School children to the very present day toil on the days consecrated to the pagan gods (Diana/Luna, Mars, Hercules, Jove, Venus, Saturn) and rest on Sunday (domenica, the day of the Lord). The school calendar apes the religious calendar closely – holidays double the Christian ones: Easter, Christmas, Lent, Carnival (carnevale, the time when church discipline allowed the consumption of meat), the Epiphany, Pentecost, the Assumption, Corpus Domini, Advent, All Saints, All Souls: an annual cycle far more glaringly non-secularist than any crucifix on any wall. May it please Ms Lautsi, in her own name and on behalf of secularism, not to enlist the services of this Court to ensure the suppression of the Italian school calendar, another Christian-cultural heritage that has survived the centuries without any evidence of irreparable harm to the progress of freedom, emancipation, democracy and civilisation.
What rights? Freedom of religion and conscience?
2.1 The issues in this controversy have been fudged by a deplorable lack of clarity and definition. The Convention enshrines the protection of freedom of religion and of conscience (Article 9). Nothing less, obviously, but little more.
2.2 In parallel with freedom of religion, there has evolved in civilised societies a catalogue of noteworthy (often laudable) values cognate to, but different from, freedom of religion, like secularism, pluralism, the separation of Church and State, religious neutrality, religious tolerance. All of these represent superior democratic commodities which Contracting States are free to invest in or not to invest in, and many have done just that. But these are not values protected by the Convention, and it is fundamentally flawed to juggle these dissimilar concepts as if they were interchangeable with freedom of religion. Sadly, traces of such all but rigorous overspill appear in the Court's case-law too.
2.3 The Convention has given this Court the remit to enforce freedom of religion and of conscience, but has not empowered it to bully States into secularism or to coerce countries into schemes of religious neutrality. It is for each individual State to choose whether to be secular or not, and whether, and to what extent, to separate Church and governance. What is not for the State to do is to deny freedom of religion and of conscience to anyone. An immense, axiomatic chasm separates one prescriptive concept from the other non-prescriptive ones.
Cf. Eastern Roman Empire (Byzantium) * Ancient Rome * Ancient Greece * The Making of Europe
