Family relationships touch different fields of life, recording a greater conflict resulting from the intersection of different cultural models, not least the whole problem arising from the introduction of the Cirinnà law. A concrete example can be found in the different role that different cultures and religions attribute to men and women within the family, particularly with regard to their educational task towards children. This problem is even more accentuated today by the institutionalization of de facto couples and civil unions. In this perspective, the religious factor submits to a considerable interpretative stress multiple institutions governing the pathological phase of the conjugal and filiation relationship, entrusting the interpreter-applicator with the delicate task of reconciling the exercise of religious freedom in the family with respect for the duty of solidarity underlying the ful- filment of the code rules concerning the reciprocal rights and duties of spouses (art. 143 Civil Code) and duties towards children (art. 147 Civil Code).