Contenuti per la categoria: Diritto ecclesiastico comparato e straniero

SOMMARIO: 1. Simboli religiosi e competenze dell’Unione europea – 2. Il divieto di discriminazione del lavoratore e l’ammissibilità di regimi derogatori – 3. La problematica delimitazione della portata dell’art. 4, par. 1, della direttiva 2000/78/CE – 4. Il rinvio pregiudiziale davanti alla Corte di giustizia della questione del velo islamico – 5. ( segue ) I dubbi sull’eccessiva concretezza del quesito – 6. Gli orientamenti della giurisprudenza francese – 7. La libertà religiosa nell’impresa privata e le deroghe al diritto antidiscriminatorio: tre notazioni generali – 8. ( segue ) Il problema della rilevanza del requisito professionale “negativo” – 9. ( segue ) Gli spazi di operatività della discriminazione indiretta – 10. Divieto di discriminazione ed esigenze dell’impresa. Una conclusione provvisoria in attesa della pronunzia della Corte di giustizia.

ABSTRACT: An employer refusing to hire an applicant (or discharging an employee) wearing an Islamic headscarf, because of the individual’s religious practice, could be seen as a case of discrimination based on religion and therefore contrary to Council Directive 78/2000/EC of 27 November 2000, establishing a general framework for equal treatment in employment and occupation . However, Article 4(1) of this Directive provides that a difference in treatment based on a characteristic related to the listed grounds of discrimination may not be discriminatory if a particular religion or belief is a genuine occupational requirements for the post. The article examines the question referred at the Court of Justice of the European Union from the Cour de cassation (France) on 24 April 2015: “Must Article 4(1) … be interpreted as meaning that the wish of a customer of an information technology consulting company no longer to have the information technology services of that company provided by an employee, a design engineer, wearing an Islamic headscarf, is a genuine and determining occupational requirement, by reason of the nature of the particular occupational activities concerned or of the context in which they are carried out?”

SOMMAIRE: 1. Préface - 2. Religion et État dans la ʺ théocratie constitutionnelle ʺ égyptienne – 3. La jurisprudence constitutionnelle entre l’article 2 et l’affirmation des droits des femmes – 4. La Cour constitutionnelle égyptienne en tant que garante de la primauté du droit et des principes de la charia.

ABSTRACT: This work addresses the issue of women's rights in Islamic society. Particularly, attention is focused on a legal system, the Egyptian, who is heavily innervated by the principles of Islamic law. On the relationship between the principles of the Sharia and Women's Rights has repeatedly ruled the Constitutional Court that, with its peculiar interpretative reasoning on scriptural texts, has enabled the survival of the rules protecting women in the legal system of the State .

Il passaggio da “l’età dei diritti” alla “età del nuovi diritti” ha ricevuto forza propulsiva da “il riconoscimento della dignità della singola persona umana come centro dell’ordine sociale”. L’apertura delle frontiere nazionali, il fenomeno della globalizzazione dei mercati, i cambiamenti dei costumi, per non dire d’altro, hanno indotto ad aggiungere l’aggettivo “nuovo” a molteplici forme di tutela degli interessi emergenti, divenuti col passare del tempo giuridicamente rilevanti: nuovi contratti, nuove forme proprietarie, nuove strutture associative, nuovi delitti, nuove pene, nuove economie, nuovi strumenti finanziari, etc., etc. (continua)

SUMMARY: 1. Problem description - 2. State of Russian Legislation regulating of the legal status of the child extracted alive as a result of abortion - 3. Legal basis for the recognition of human dignity and the right to life of the child extracted alive as a result of abortion - 4. Legal guarantees of recognition of the right to life and human dignity of the child extracted alive as a result of abortion and emergency medical care in foreign legislation - 5. Conclusions.

SOMMARIO: I. Premessa - I I. L’obiezione di coscienza del pubblico funzionario nel diritto statale: - 1. Il conflitto fra i doveri di status e i diritti costituzionalmente garantiti. Il modello francese: la preminenza del principio di neutralità – 2. Il conflitto fra i doveri di status e i diritti costituzionalmente garantiti. Il modello italiano: la molteplicità dei principi e delle interpretazioni - 3. Il riconoscimento difficile del diritto di obiezione del pubblico funzionario. La chiusura positiva del modello francese - 4. Il riconoscimento difficile del diritto di obiezione del pubblico funzionario. L’apertura incerta del modello italiano – III. L’obiezione di coscienza del pubblico funzionario e il diritto canonico: 1. Pertinenza delle diverse tecniche di flessibilità del diritto ecclesiale - 2. Per una applicabilità concreta della tolleranza alle ipotesi di conflitto di coscienza del funzionario.

The conscientious objection of the public official. Considerations in comparative law and canon law

We witness nowadays a wave of judicial cases concerning the problem of the possible right to conscientious objection of those who exert public functions. The problem’s elements are two: on one hand, the existence of juridical principles and obligations incident to the civil service, which are able to lie more heavily on the public official’s freedom of conscience; on the other hand, the acknowledgement or the denial, by the legal order, of the right to object as specific content of freedom of conscience. In this perspective, the comparison between the French and the Italian legal orders can be useful to highlight which consequences come from different approaches. In another perspective, where State law does not recognize the conscientious objection of the public official, we can ask ourselves whether canon law can solve the conscientious conflict of catholic public officials, softening their canonical obligations.

SOMMARIO: 1. L’inizio della lotta contro la Chiesa. Il Tribunale rivoluzionario e la nascita della ČK - 2. La profanazione delle reliquie - 3. La requisizione dei preziosi - 4. Il movimento degli innovatori - 5. I processi per opposizione alla requisizione dei preziosi - 6. La Dichiarazione del metropolita Sergij - 7. La Nep religiosa staliniana. L’elezione di Sergij a patriarca - 8. Il Concilio della Chiesa Ortodossa Russa del 1945 - 9. L’attività internazionale della Chiesa Ortodossa Russa. La nuova sinfonia tra bolscevismo e Ortodossia - 10. La campagna contro la Chiesa cattolica. L’idea di convocare un Concilio in funzione anticattolica - 11. La svolta antiecclesiastica del 1947 - 12. La ripresa della campagna ateistica e la politica antireligiosa chruščëviana - 13. Il Concilio del 1961 - 14 Il Concilio del 1971 e la politica ecclesiastica postchruščeviana - 15. Il Rapporto Furov e l’asservimento della Chiesa - 16. Michail Gorbačëv - 17. Il ritorno al passato della nuova Russia.

SOMMARIO : 1. La tutela dei diritti fondamentali all’interno delle confessioni religiose: la tesi e l’ipotesi - 2. Il caso emblematico del Sindicatul Păstorul cel Bun: a) la giurisprudenza rumena - 3. ( segue ) b) la giurisprudenza della Corte EDU - 4. Autonomia e libertà sindacale: limiti e ordine d’esercizio - 5. Attività ecclesiastiche neutre o non strettamente “spirituali” - 6. Una libertà (sindacale) senza necessità negata.

Freedom of Union inside Religious Organizations. A few comparative Cues.

ABSTRACT: Inside religious Organizations clerics are forbidden to form and to join trade unions . This paper takes its cue from the case of the “Sindicatul Păstorul cel Bun”, to whom Romania refused the registration as a trade union, in order to point out that a few duties practised by priests in favour of their churches are not closely spirituals but rather neutral. Thus, with regard to them, the foregoing ban doesn’t appear as “necessary in a democratic society” under the art. 11 of the European Convention on Human Rights .

SOMMARIO : 1. Introduzione - 2. Cenni storici: 2.a) L’unità d’Italia; 2.b) Il fascismo e la Conciliazione del 1929 fra Chiesa e Stato; 2.c) La Repubblica democratica e la Costituzione italiana del 1948 - 3. La disciplina costituzionale dei fenomeni religiosi in Italia nei primi sessanta anni di democrazia repubblicana - 4. La libertà religiosa nella prospettiva europea: 4.a) La costruzione dell’Unione Europea; 4.b) Il fenomeno religioso nelle istituzioni europee. Le chiese dominanti negli Stati nazionali; 4.c) Le libertà religiose individuali e collettive; 4.d) I temi controversi - 5. L’immigrazione e i fenomeni religiosi.

SOMMARIO: 1. Libertà religiosa nell’Islam e costituzionalismo: profili di criticità del caso egiziano - 2. L’interpretazione dei principi sciaraitici per via giurisprudenziale - 3. I nuovi risvolti costituzionali del diritto di libertà religiosa – 4. L’implementazione dei diritti tra Costituzioni e Corte Costituzionale.

ABSTRACT: The present work deals with the issue concerning the protection of the right to religious freedom in Egypt, on the basis of the fact that the Constitutions of this Country, following the Sadat era to the present day, while recognizing the essential elements of constitutionalism, attach to Sharia principles the rank of preeminent source of legislation. On the basis of this specificity, therefore, this work examines the relationship between Islamic culture and constitutionalism, focusing on a number of judgments of the Constitutional Court, known for having permitted a more liberal interpretation of the Sharia rules. Just the particular method used by constitutional judges in order to establish the principles of a religious nature that can not be violated by the legislature, in fact, offers starting points about the future, possible cohabitation, or contamination between the two cultures mentioned, with interesting implications on the subject of religious freedom.

TABLE OF CONTENTS: Introduction - I. Legislative History A. Early Legislative History of the Information Return Requirement - The Revenue Act of 1943 - 2. The Imposition of the Unrelated Business Income Tax in 1950 - 3. Expanding the Information Return and Unrelated Business Income Tax in 1969 - B. Televangelist Scandals During the 1980s - C. Recent Legislative History of the Information Return - 1. The William Aramony Scandal and Aftermath - 2. Recent Revisions to Form -II. Increased public access to and use of FORM 990 Information Returns - III. Churches should not be exempt from filing form - A. Churches Are Especially Susceptible to Financial Abuses / - 1. Many Churches Lack Basic Forms of Oversight and Accountability, Revealing Too Much Trust in the Honesty of Religious People - 2. Churches Where Power is Concentrated in the Hands of One Leader Provide the Ideal Structure for Financial Abuse - 3. Even at Churches with More Independent Boards, Leaders Still Maintain Undue Influence - 4. The Nature of Spiritual Leadership Gives Church Pastors Extraordinary Power - 5. Hierarchical Churches also Lack Proper Financial Oversight, and Lay Members Have Little Say in Accountability - B. Churches Themselves Would Benefit from Increased Transparency and Accountability - 1. Greater Transparency May Increase Donations - 2. Requiring Transparency Would Mitigate the Inevitable Fall in Donations from Scandals at Similar Institutions -3. Financial and Other Scandals, Caused or Exacerbated by Lack of Transparency, Have the Potential to Damage the Spiritual Lives of Churchgoers - C. Many Churchgoers Would Likely Welcome More Financial Transparency - D. Financial Transparency is Consistent with the Teachings of Many Churches - E. Self-Regulation Is Insufficient to Prevent Financial Abuse - F. The Public Has a Right to Know What Happens to Taxpayer Money Funneled to Churches - IV. Constitutional Issues - A. Removing the Exemption Would Not Violate Free Exercise - B. The Current Exemption May Violate the Establishment Clause - C. Requiring Churches to File the Form 990 Would Not Be Excessively Entangling – Conclusion.

ABSTRACT: Most tax-exempt organizations are required to file the IRS Form 990, an information return that is open to the public. The Form 990 is used by watchdogs and donors to learn detailed financial information about charities. However, churches are exempt from filing the Form 990 and need not disclose any financial information to the IRS, the public, or their donors. In December 2012, the Evangelical Council for Financial Accountability recommended to Senator Charles Grassley that Congress should preserve the exemption, despite recent financial scandals at churches. nonprofits honest and efficient. Unfortunately, because churches do not have to be transparent or accountable, few of them are. Using research and insights from sociology, this Article contends that because of their opacity and the unique nature of religious authority, churches are more likely to foster and shelter malfeasance. Churchgoers are unlikely to challenge leaders because doing so can endanger their position in the religious community, making it imperative that transparency be mandated by outside authorities. Ironically, increased transparency may actually be good for churches because, as studies suggest, it is likely to increase donations and because, by minimizing opportunities for financial improprieties, it may preserve the religious experience of churchgoers. In addition, transparency is consistent with the teaching of many Christian leaders and with the expressed preferences of a large portion of churchgoers.