Sunday, 29 November 2009

Ir-religjon fis-socjetà Maltija llum (12)


Meta nitkellmu dwar religjositajiet jew spiritiwalitajiet ta’ xejra ‘moderna’, l-ewwel ma forsi ghandhom jigi f’mohhna f’dan ir-rigward huwa x-xjentologisti. Il-Knisja tax-Xjentologija bdiet fis-snin hamsin tas-seklu l-iehor minn Lafayette Ronald Hubbard (1911–1986) u hija mifruxa mad-dinja kollha. Fil-gzejjer taghna l-bosta Maltin u Ghawdxin li xi ftit jew wisq jemmnu fit-taghlim xjentolgu mhumiex ftit. Minkejja li dawn jidher li jzommu profil baxx fix-xena pubblika, il-prezenza taghhom fil-fenomenu religjuz tas-socjetà Maltija kontemporanja aktarx ma tistax titqies insinifikanti.

Drittijiet umani

Twemmin iehor, forsi anqas maghruf bhala tali, imma b’daqshekk mhux anqas ‘religjuz’, huwa dak fid-drittijiet tal-bniedem. Id-‘Dikjarazzjoni Universali tad-Drittijiet tal-Bniedem’, maghmula mill-Gnus Maghquda fl-1948, tista’ titqies bhala l-quccata ta’ riflessjoni relattivament gdida dwar il-bniedem u l-hajja tieghu f’kull aspett taghha. Izda dan id-dokument ta wkoll bidu ghal moviment dinji kbir li jistqarr twemmin kwazi ghami fl-istqarrijiet tieghu, tant li xi whud jirregolaw il-hajja u l-agir taghhom b’dawn l-istqarrijiet u ohrajn li johorgu minnhom, u anki jissottomettu ghalihom kull kunsiderazzjoni politika, socjali u ekonomika ohra li jaghmlu. Din l-ispiritwalità tezisti wkoll fil-gzejjer Maltin u ghal xi whud hija bizzejjed wehidha sabiex tiggwidalhom hajjithom.

Wara li ghedna dan kollu, qabel ma nkomplu fir-riflessjonijiet taghna forsi xieraq hawnhekk li nigbru fi ftit kliem dak li ghedna s’issa fuq il-qaghda tar-religjon fis-socjetà Maltija llum.

Il-Kattolicizmu Malti

L-ewwel punt essenajli li jidher li jehtieg li naghmlu huwa dwar il-qaghda tal-Kattolicizmu fil-gzejjer Maltin. Huwa xi ftit jew wisq car li, ghalkemm ir-religjon Kattolika ghad ghandha fostna siwi kbir folkloristiku, ir-relevanza kulturali taghha naqqset konsiderevolment. Fil-bicca l-kbira taghha, l-identità Maltija m’ghadhiex tigi identifikata mal-Kattolicizmu jekk mhux f’termini primarjament folkloristici. Dan minkejja li, ufficjalment, kontra r-realtà tal-fatti l-Knisja Kattolika ghadha meqjusa mill-istat civili bhala r-religjon li tirrapprezenta l-bicca l-kbira tal-Maltin u l-Ghawdxin.

It-tieni punt aktarx ghandu jorbot mal-prattika Kattolika. Skond l-ahhar statistici, anqas minn nofs il-popolazzjoni jipprattikaw it-twemmin Kattoliku fil-gzejjer Maltin. Jidher li l-bicca l-kbira tal-Maltin u l-Ghawdxin abbandunaw ghal kollox dan it-twemmin. Min-naha l-ohra, jidher xi ftit jew wisq car li bosta minn dawk li huma prattikanti ma jsegwux xi whud mid-direttivi tal-Knisja taghhom f’diversi oqsma tal-hajja morali taghhom, specjalment dawk li jorbtu mas-sesswalità.

Spiritwalità u diversifikazzjoni

It-tielet, jidher li bicca kbira mill-poplu Malti u Ghawdxi sar jifred ir-religjon mill-ispiritwalità. Bosta nies aktarx ghadhom jemmnu f’Alla u, partikularment, f’Gesù Kristu, imma minghajr dan ma jimplika partecipazzjoni jew assocjazzjoni f’xi knisja jew religjon istituzzjonali. Dawn in-nies jidher li aktar jippreferu li jhaddnu relazzjoni mhux istituzzjonalizzata mad-divin milli jhaddnu strutturi religjuzi li hafna drabi huma mmexxijin minn hafna kunsiderazzjonijiet politici.

Ir-raba’, ghandna evidenza ta’ diversifikazzjoni qawwija tal-fenomenu religjuz f’Malta u Ghawdex. Bosta nies saru jhaddnu spiritwalitajiet personalizzati li jinsistu aktar fuq is-shuhija tal-prattika milli fuq xi kumplikazzjonijiet religjuzi ta’ natura teoretika. It-teorija religjuza jidher li mhijiex afdata daqskemm mhumiex afdati, ghallanqas mhux fl-intier taghhom, l-istituzzjonijiet b’mod generali u l-istituzzjonijiet religjuzi b’mod partikulari.

Religjonijiet emergenti

Fl-ahharnett, hemm il-fatt tar-religjonijet emergenti, l-aktar dik Islamika. Ghalkemm generalment imwarrba mill-ghajn pubblika, din il-religjon qieghda bil-mod il-mod dejjem tikber fil-gzejjer Maltin. Ghalissa dan il-fatt jidher li mhuwiex rikonoxxut la ufficjalment u lanqas mill-hassieba lokali, imma aktarx ma jkunux ghaddew wisq snin meta r-religjon Islamika f’Malta u, forsi b’mod anqas, f’Ghawdex tibda tezercita certa influss socjali sinifikanti li ma jkunx jista’ jigi injorat aktar.

Dawn kollha mhumiex fenomeni li qeghdin isehhu fi hdan il-poplu Malti u Ghawdxi biss. Wiehed aktarx jista’ jilmahhom ukoll f’diversi pajjizi ohra tad-dinja, specjalment fil-punent.

Monday, 23 November 2009

The Crucifix and its removal

The Most Holy Cross and, more specifically, the Crucifix, are a Christian’s most beautiful and noble symbol of the Faith. They depict, in graphic terms, the most perfect Word of God to us, who expresses Himself best in silence, and accomplishes best when immobile. I believe that the Cross or, better, the Crucifix, is the best school of Faith.

There was a time when the Most Holy Cross/Crucifix was shown everywhere. And yet, the world was still a depressing and highly dangerous place, as some maintain it is today. We had, and still have, the Cross flaunted in our courtrooms, and yet judges and chief-judges were bribed, and people still bear false witness. We had, and still have, the Cross flaunted in our homes, and yet people still commit adultery, swear, mistreat their wives, husbands and children. We had, and still have, the Cross flaunted in our streets, and yet people still abuse each other. So on and so forth. My point is that it is not flaunting the Cross that is a true sign of Faith, but gratitude to God’s love expressed in charity.

Very often, in the past the Most Holy Cross was used not as a sign of spirituality, but as a foretoken of a religious institution; not as witness to Faith, but as a sign of power and domination; not as assurance of service and love, but as an imposition of authority and compliance. People have murdered in the name of the Most Holy Cross. Unfortunately, that is how some people still see it today: as a political emblem.

Of course, the Most Holy Cross is still used as an institutional badge by Christians who do not consider spirituality to be good enough on its own, but who also insist that it should be translated into a religion. They transmute an intimate relationship into an institutional tool, and thus confuse one with the other, even in social and political terms.

The Most Holy Cross testifies God’s universal and uncompromising love and respect. I understand ‘uncompromising’ to mean hundred percent in each case, and ‘universal’ to mean unlimited by human conventions, distinctions, designations, frontiers or any other separation of any kind, be it religious, political, economical, etc. I understand this to mean that the Cross itself does not allow disrespect or separations, and as such must not be used in any public place where its presence can suggest as much. Therefore, its unnecessary presence is implied in itself. If a teacher in a public school or a judge in a public courtroom holds the Cross to signify his or her personal spirituality (and that is surely good and noble), it does not follow that the Cross needs to be flaunted for all, irrespective of their beliefs or convictions. The spirituality of the Cross can (and, I think, should) be expressed in the values that it represents, and this on a personal level, but not necessarily as an imposition (which the very concept of the Cross refutes).

My whole point is that who really believes in the Most Holy Cross (not as a political tool, but as a sign of a personal relationship) does not fear its being removed from public places. On the contrary, so that its personal and intimate signification will be better appreciated, and its abuse as an institutional weapon will be the more evaded and desisted, such a person should be pleased by the removal. To put it in other (perhaps more polemical) words, all Christians should be more, though of course not only, content with the spread of Jesus’ spirituality and values than by the consolidation of its institutionalization, which always tends to obliterate the former.

This may indeed be a depressing and highly dangerous world, but not because the Most Holy Cross is being removed from public places, but because it has been long removed from people’s hearts, Christians or Catholics none the less, as a personal and intimate relationship, and replaced with a meaning that retains solely political and institutional significance.

Fearing secularisation

It has become very frequent that some people, particularly committed Catholics, to express an earnest fear of secularisation. The word seems to conjure up in their mind a myriad of hideous evils: impiety, licentiousness, decadence, shamelessness, and many more iniquities. The very terms ‘secular society’ seem to be simply and univocally identified with ungodliness. Of course, considering this frame of mind, it is perfectly understandable that such people feel threatened by secularisation or even terrified out of their wits by the prospect that Malta and Gozo are slowly and surely succumbing to such a prospect. It is possible, however, that such dread may well be injudicious.

In political philosophy, the term ‘secularisation’ (or, more specifically, ‘secularisation of the State’) generally refers to the separation of State and Church. Though the term itself was not explicitly used in this sense before the mid-19th century (by George Holyoake, for instance), the concept has a long history, perhaps starting (not from any modern European Christian matrix but) from medieval Muslim polymaths like Ibn Rushd in the 12th century. Of course, perhaps more significant to our times, the concept gained effective currency by Enlightenment thinkers (like Diderot, Locke, Madison and others), freethinkers, agnostics and atheists (like Russell and Ingersoll, for instance).

In a more popular, concrete (and perhaps less technical) usage of the term, the secularisation of the State is probably understood to mean the concerted removal by the State of any reference to religion or to God. A case in point is the well-known debate in 2003 on the exclusion of the word ‘God’ from the EU Constitution. (Obviously, a secularised State does not mean a secularised society, because privately citizens can continue to believe whatever pleases them.)

This usage of the term, however, reflects a negative perspective on the issue. The positive side is that the secularised State vigorously promotes values such as tolerance, equality, pluralism, mutual respect, accessibility, diversity, solidarity, and the like. Surely, such values do not necessarily imply the hideous evils that some people associate with the term ‘secularisation’. On the contrary, a thorough Christian spirituality cannot not recognize in them very much of its own morals and ideals.

This means that, while insisting on removing any reference to religion or to God, a secularised State endorses and advocates profound Christian values. The former, to wit, is not an end in itself, but a means to the latter. And this should please, not terrify or intimidate, Catholics. Is it not this that we Catholics intensely desire, namely, to see the values that we rightly hold as dear to thrive, grow and flourish? Is it not through such a diffusion that, as has been aptly said, “a world that strongly resembles the one we are waiting for” is built? If this is not the case, than it stands to reason that, deep down, our intentions are merely political, not spiritual.

I submit that, if we truly value our spiritual values, and not merely our void cultural or political status, we Catholics should stop considering our country’s progression towards its being a secularised State as a menace or as a calamity. Ultimately, we stand to gain, not to lose, from this. I trust that, for the sake of the future in our country of the Church that we love so dearly, rather than combat secularism or demonize it, it appears to be wiser to support its upright values, and thus avoid provoking non-religiousness from lapsing into irreligiousness. For this is exactly what we are doing by defending our mere traditional, cultural or political status.

Is it so difficult to read the writing on the wall?

Sunday, 22 November 2009

Ir-religjon fis-socjetà Maltija llum (11)


L-insara Ortodossi jew Protestanti li hawn f’Malta ghad m’ghandhomx fostna qafas religjuz bizzejjed zviluppat istituzzjonalment biex jasserixxu lilhom infushom b’mod aktar ufficjali u pubbliku, u forsi ghalissa lanqas huma interessati hafna f’dan. Imma ’l quddiem aktarx li din is-sitwazzjoni ma tibqax hekk u l-affarijiet ikollhom jinbidlu halli jinholoq spazju ghalihom ukoll.

Tkabbir ta’ religjonijiet

Xi whud jistghu jaraw il-prezenza ta’ dawn ir-religjonijiet u t-tkabbir taghhom bhala xi tip ta’ intruzjoni jew anki ta’ theddida ghal dik li jobsru hija l-identità Maltija. Il-verità hi li dawn il-fenomeni jaghmlu parti integrali minn din l-identità, li, fl-ahhar mill-ahhar (bhalma rajna fix-xbieha grafika ta’ fuq), hi xi haga li dejjem inbidlet, qieghda tinbidel u tibqa’ tinbidel.

Barra l-prezenza ta’ dawn ir-religjonijiet fil-gzejjer Maltin, wiehed ma jistax ma jaghrafx komunitajiet ohra stabbiliti istituzzjonalment li aktarx la huma mdaqqsa daqs dawk li ghadna kemm semmejna u lanqas qeghdin jikbru b’xi rata sinifikanti. Xi whud minn dawn il-komunitajiet ilhom fostna hafna snin, imma ma jidhirx li qatt influwenzaw b’xi mod effettiv il-hajja socjali, politika jew religjuza tal-gzejjer Maltin.

Prezenzi sinifikanti

Fost dawn il-kumunitajiet nistghu nsemmu dawk tal-Knisja Anglikana, tal-Knisja Skocciza, tal-Knisja Griega Ortodossa, tax-Xhud ta’ Gehova, tar-religjon Ebrajka, tal-Knisja Protestanta Germaniza, tal-Assemblea Spiritwali ta’ Bahija, tar-religjon Buddista Zen u tal-Era Gdida.

Dawn kollha―u forsi xi whud ohrajn ukoll―ghandhom xi tip ta’ prezenza fix-xena religjuza lokali. Minkejja dan, huwa dubjuz ferm kemm jitqiesu attrattivi ghall-Maltin u l-Ghawdxin jew qattx ezercitaw xi forza attrattiva ghall-bicca l-kbira taghhom. Infatti, probabbilment wiehed ma jistax iqis li l-imsiehba ta’ dawn il-kumunitajiet―kollha flimkien―qattx kienu jirregistraw xi persentagg sinifikanti fost il-popolazzjoni Maltija. U l-probabbilità l-kbira hi li, la ma rregistrawhx s’issa, mhumiex se jirregistrawh fil-gejjieni qarib.

Radikalità spiritwali

Però, wiehed ma jistax jinjorahom jekk irid jaghti kwadru shih tal-qaghda tar-religjon fostna. Naturalment, il-gejjieni hadd ma jaf x’jista’ jzomm u x’sorprizi jista’ jaqla’ minn taht ir-rih. Wiehed dejjem jitkellem dwar il-gejjieni f’termini ta’ probabbilitajiet u possibbiltajiet. Imma anki f’dan il-kuntest, wiehed ma jkunx wisq ’il boghod mis-sewwa jekk isostni li, b’mod generali, bhalma l-mentalità Maltija tal-imghoddi ma tidhirx li kienet wisq inklinata li thaddan dawn il-forom ta’ religjositajiet, il-mentalità Maltija gejjiena aktarx se tkun anqas u anqas inklinata li thaddanhom, ghallanqas mhux fil-gejjieni previdibbli.

Ir-raguni ghal dan tidher li hi l-istess wahda li aktarx qieghda timmina l-Knisja Kattolika lokali, jigifieri n-nuqqas ta’ radikalità spiritwali. Dan ma narawhx, nghidu ahna, fir-religjon Musulmana u l-Knisja Evangelika, zewg komunitajiet religjuzi li jidhru li (b’konsistenza differenti) qed izidu l-membri Maltin taghhom. In-nuqqas (kwazi fanatiku) ta’ kompromessi li dawn jitolbu mill-imsiehba taghhom, u n-nuqqas apparenti ta’ inkonsistenzi u kontradizzjonijiet fit-taghlim u t-twemmin li jhaddnu, aktarx jaghmilhom aktar attrattivi ghal certu nies li jhossu l-bzonn ta’ impenn spiritwali serju u bla kantunieri. Kemm dan, fit-tul taz-zmien, se jhalli effett pozittiv dejjiemi hu diskutibbli.

Spiritwalitajiet ohrajn

Min-naha l-ohra, dan it-trazzin ma jidhirx li japplika bl-istess mod jew bl-istess qawwa ghal religjositajiet jew spiritiwalitajiet ta’ xejra aktar ‘moderna’. B’mod partikulari, nirreferu hawnhekk ghal bosta spiritwalitajiet li huma mhaddnin mhux biss minn persuni fuq bazi individwali u privata, imma wkoll minn gruppi ta’ Maltin u Ghawdxin b’xi fasla organizzata bejniethom li hi xi ftit jew wisq fluwida. Hawnhekk, nuzaw il-kelma ‘spiritwalitajiet’ b’mod wiesgha hafna biex nirreferu ghal dawk is-suriet ta’ twemmin li, b’xi mod jew iehor, jirrikonoxxu xi tip ta’ realtà superjuri li hi xi ftit jew wisq distinta minn dawk li jemmnu fiha. Din ir-‘realtà’ tista’ ma tkunx meqjusa bhala xi divinità fiha nnifisha, imma mqar bhala xi haga li l-bniedem li jemmen fiha joqghod ghaliha bhala gwida ta’ hajja u agir.

Sunday, 15 November 2009

Ir-religjon fis-socjetà Maltija llum (10)


Aktar profond minn dawn l-affarijiet xi ftit jew wisq superficjali li juru li l-istat civili ghadu jqis ir-religjon Kattolika bhala dik li tirrapprezenta n-nazzjon Malti anki jekk mhuwiex hekk fir-realtà, jidher li mhijiex rari li diversi diskussjonijiet u decizjonijiet tal-gvern jigu rregolati mill-morali Kattolika, allavolja din il-morali aktarx m’ghadhiex imhaddna mill-bicca l-kbira tal-poplu Malti u Ghawdxi. Lanqas ma huwa rari li certi diskussjonijiet ma jsirux, u certi decizjonijiet ma jittiehdux, minhabba l-oppozizzjoni probabbli li l-Knisja Kattolika tista’ taghmel ghalihom. B’mod partikulari, dan narawh f’kwestjonijiet li jorbtu, nghidu ahna, mad-divorzju, il-prostituzzjoni, iz-zwieg, id-drittijiet tal-omosesswali u kwestjonijiet ohra li ghandhom x’jaqsmu mal-bijoetika.

Recentement, xi nies qrib hafna tal-gvern, inkluz xi ministru u membri parlamentari tal-gvern, sa anki kienu pproponew li r-rifjut tal-abort ghandu jigi mnaqqax fil-Kostituzzjoni tal-pajjiz, allavolja dan l-istrument legali ewlieni m’ghandux jimponi ebda moralità religjuza partikulari fuq il-poplu kollu. Narawh ukoll, nghidu ahna, mir-riserva li ghandu l-gvern biex jiddiskuti b’mod miftuh id-dhul tad-divorzju jew ta’ l-abort fil-gzejjer Maltin.

Nuqqas ta’ rikonoxximent

Hwejjeg bhal dawn aktarx juru li l-attitudni ufficjali tal-awtoritajiet Maltin u Ghawdxin ghadhom mhumiex qeghdin jirrikonoxxu jew jaccettaw, ghallanqas fuq livell burokratiku, ir-realtà socjali u religjuza gdida li zviluppat fil-gzejjer Maltin f’dawn l-ahhar ghexieren ta’ snin. Aktarx juru wkoll li l-attitudni ufficjali tal-amministrazzjoni governattiva qisha qed taghzel li tahdem u tirrelata mal-Knisja Kattolika bhallikieku r-realtà socjali u religjuza ghadha dik ta’ qabel is-snin sebghin tas-seklu l-iehor b’tali mod li jidher li hemm firda bejn il-mexxejja tal-istat civili u l-ghajxien konkret tal-poplu.

Din l-attitudni, però, probabbilment aktar taccentwa t-tbeghid tal-bicca l-kbira tal-poplu Malti u Ghawdxi minn dik li ghadha meqjusa bhala r-religjon predominanti taghhom. Ghax aktar ma r-religjon Kattolika tidher f’dawl ufficjuz u formali, forsi aktar tnaffar nies, li jidher li ma jridux ikollhom wisq x’jaqsmu aktar minn din il-forma ta’ religjosità.

Religjonijiet ohrajn

Waqt li ghaddejja din il-‘messa in scena’, wiehed jista’ jinnota fostna l-prezenza dejjem aqwa ta’ religjonijiet ohrajn, l-aktar dik Islamika. Dan il-fenomenu jidher li ghadu mhuwiex rikonoxxut ghal kollox, ghallanqas mhux b’mod ufficjali. Hafna drabi, hu meqjus li hu biss nies mid-dinja Gharbija li jghixu fil-gzejjer Maltin li fil-fatt jaghmlu parti minn din ir-religjon. Dan jinjora l-fatt li ghandna diversi Maltin―originarjament imwielda Kattolici―li haddnu r-religjon Islamika u qeghdin irabbu ’l uliedhom bhala Islamici. Jidher li l-ghadd ta’ dawn in-nies qieghed bil-mod il-mod jizdied.

Ghalkemm dan il-fenomenu jista’ ghadu mhuwiex qed jinhass fostna, kemm fuq livell socjali u politiku kif ukoll fuq livell religjuz, huwa kwazi cert li ghad jaghmel xi differenza fil-futur, hekk kif maz-zmien jitkattru l-generazzjonijiet. Kif dan ghad jista’ jibdel is-socjetà Maltija ma jistax ikun maghruf ghalissa, ghalkemm digà qed jinhass il-bzonn ta’ xi bidliet istituzzjonali halli jakkomodawh. Nghidu ahna, fil-qrati tal-gustizzja u f’imkejjen ohra pubblici ma baqghetx haga rari li l-guramenti jsiru fuq il-Koran. Barra minn hekk, fl-iskejjel digà qeghdin isiru xi arrangamenti li huma aktar attenti ghall-prezenza ta’ tfal Islamici.

Komunitajiet ohrajn

Religjonijiet ohrajn ukoll, apparti dik Islamika, ghad juru prezenza aktar qawwija fil-gzejjer Maltin. S’issa jidher li ghadha mhijiex qieghda tigi moghtija bizzejjed attenzjoni l-prezenza fostna ta’ nies―partikularment nisa mill-Balkani―ta’ religjon Ortodossa jew anki dawk―partikularment mill-Afrika centrali―ta’ religjon Protestanta. Ma’ dawn, importanti li nsemmu wkoll id-diversi komunitajiet Evangelici (kif ukoll komunitajiet insara ohra) li digà jezistu fil-gzejjer Maltin. Dawn huma maghmulin minn membri Maltin li l-bicca l-kbira taghhom kienu originarjament Kattolici.

Sunday, 8 November 2009

Ir-religjon fis-socjetà Maltija llum (9)


Xi whud aktarx zviluppaw il-pozizzjoni li jifirdu r-religjon mill-ispiritwalità f’reazzjoni ghal dak li kienet il-Knisja Kattolika, specjalment fuq il-livell lokali, fl-ahhar hamsin sena u aktar. Din il-firda jidher li giet iggenerata minn ghadd ta’ kawzi, fosthom, b’mod generali, id-dubju fl-istituzzjonijiet, l-isfiducja fl-awtoritajiet, il-kontradizzjonijiet apparenti bejn diversi oqsma ta’ taghlim religjuz, in-nuqqas ta’ qbil bejn it-teorija religjuza u l-prattika, il-pika bejn membri ta’ religjonijiet differenti, in-nuqqas ta’ awtenticità li jaraw fil-Knisja Kattolika, ir-rikkezza tal-Vatikan, l-istorja mdemma tar-religjonijiet, id-dubji ideologici mnissla mir-riflessjonijiet ta’ xjenzati u filosfi kbar, l-access ghal studji u stharrig li jimmina s-sisien tat-twemmin religjuz, l-inkonsistenza apparenti tal-Bibbja, u hwejjeg bhal dawn.

Religjosità personalizzata

B’dan il-mod, ir-religjozità ta’ bosta nies tidher li saret aktar personalizzata. Dan ifisser li aktarx ma baqghetx titqies essenzjali l-medjazzjoni ta’ xi istituzzjoni ghar-relazzjoni ta’ individwu mad-divin. Ghaldaqstant, bosta nies (anki Kattolici) bdew jirragunaw li tista’ tinholoq qrubija ma’ Alla jew ma’ Gesù―hi x’inhi l-forma li jistghu jiehdu fil-mohh u l-qalb ta’ dak li jkun―anki minghajr il-htiega ta’ knejjes organizzati, religjonijiet partikulari, manifestazzjonijiet pubblici jew intermedjarji sacerdotali. L-enfasi f’dan kollu jidher li hu aktar fuq il-prattika milli fuq it-teorija religjuza jew, fi kliem iehor, aktar fuq l-essenzjal ta’ kull religjon milli fuq il-hafna teorizzazzjoni teologika, li, fl-ahhar mill-ahhar, titqies spekulattiva u hafna drabi anki kontradittorja.

Dan ovvjament naqqas is-sens komunitarju tar-religjon. Imma dan, hekk jew b’hekk, jidher li kien digà beda jitqies bhala xi haga zejda, jew ghallanqas mhux essenzjali jew mehtiega, ghall-prattika religjuza. Dawk li aktarx bdew jitqiesu tabilhaqq essenzjali, anki kwazi kwazi ghalihom u fihom infushom, kienu l-onestà u s-sincertià fir-relazzjonijiet umani u fir-relazzjonijiet mad-divin, hwejjeg li hafna drabi r-religjonijiet aktar ghenu biex ifixklu milli biex jghinu. Din il-perspettiva individwalista setghet saret possibbli, l-ewwelnett, minhabba li, bil-mezzi l-godda ta’ komunikazzjoni, it-taghlim spiritwali sar aktar accessibbli fuq livell individwali u personali. It-tieninett, saret ukoll possibbli minhabba li l-kultura kapitalista li nghixu fiha tinkuraggixxi l-individwalizmu f’kull qasam. B’dan il-mod, aktarx ma nhass aktar il-bzonn ta’ korp ta’ ghalliema (specjalment sacerdoti) li jaghtu taghlim spiritwali jew religjuz, anki peress li bosta sacerdoti jidher li ma nhassux imhejjija bezzejjed fih.

Rapprezentazzjoni apparenti

Dawn il-bidliet fl-attitudni fundamentali religjuza ta’ bosta Maltin u Ghawdxin tidher li ghadha mhijiex riflessa bizzejjed fuq il-lat ufficjali. Infatti, wiehed jista’ jinnota li, fuq dan il-livell burokratiku, ir-religjon Kattolika ghadha qed tigi meqjusa mill-istat civili bhala dik li fil-fatt tirrapprezenta n-nazzjon Malti, anki jekk fir-realtà dan aktarx mhuwiex il-kaz. Anke l-awtoritajiet tal-Knisja Kattolika lokali donnhom ghadhom jahsbu li jirrapprezentaw il-poplu Malti u Ghawdxi kollu, jew li ghad ghandhom xi prerogattiva li jitkellmu f’isem kulhadd.

Nghidu ahna, fil-Kostituzzjoni ta’ Malta ghadu ddikjarat ufficjalment li ‘r-religjon ta’ Malta hija r-Religjon Kattolika Apostolika Rumana’, allavolja din fir-realtà aktarx ma tfissirx wisq. Ukoll, f’certi anniversarji nazzjonali li suppost ifakkru l-kisbiet u r-realtajiet kollha tal-poplu taghna, il-kapijiet tal-amministrazzjoni governattiva lokali jingabru fil-Kon-Katidral ta’ San Gwann ghal quddiesa mmexxija mill-Arcisqof bhalma kien isir sa minn zmien li l-gzejjer Maltin kienu kolonja Britannika, allavolja llum fir-realtà l-Arcisqof huwa l-kap religjuz ta’ anqas minn nofs il-poplu Malti. Dan aktarx ma jfissirx li aktar minn nofs il-poplu Malti ma jirrispettahx jew ma jigix influwenzat minn dak li jghid u jaghmel, imma kwazi certament mhux bhala l-kap jew rapprezentant religjuz taghhom.

Sunday, 1 November 2009

Ir-religjon fis-socjetà Maltija llum (8)


F’dawn l-ahhar snin, bil-bidla fil-kap lokali taghha, il-Knisja Kattolika ppruvat, aktarx ghat-tieni darba f’hamsin sena, tirkupra d-dannu serju li kien sar bit-thaddin ta’ din il-politika ekklezjastika. Imma l-bidla tidher li kienet xi ftit jew wisq kosmetika. Ghallanqas ma jidhirx li ghad hemm xi pjan strategiku mahsub serjament sabiex jinbidlu l-istrutturi tal-Knisja Kattolika halli tkun istituzzjoni li tkun tixraq aktar ir-realtà moderna jew il-htigijiet kontemporanji tal-poplu Malti u Ghawdxi.

Sens ta’ individwalizmu

Id-distakk minn maghha li l-politika ekklezjastika kwazi kwazi imponiet fuq il-membri taghha bejn wiehed u l-iehor fl-ahhar terz tas-seklu ghoxrin aktarx ghen sabiex kabbar is-siwi li l-bicca l-kbira tan-nies bdew jaghtu lill-individwalità taghhom. Dan tkompla jissahhah b’tishiq qawwi fuq libertajiet li qabel ma kinux maghrufa wisq f’Malta u Ghawdex, bhal-libertà ta’ azzjoni, il-libertà tal-espressjoni, il-libertà tal-kult u hwejjeg bhal dawn.

Dawn―flimkien man-nuqqas ta’ hakma kulturali li garrbet il-Knisja Kattolika―nisslu f’hafna nies sens ta’ individwalizmu qawwi. F’ohrajn, nissel sens ta’ responsabbiltà personali aktar hielsa minn kull impozizzjoni awtoritattiva. B’hekk aktar u aktar Kattolici saru mhux biss aktar kritici lejn it-taghlim tal-Knisja taghhom, partikularment dak morali, imma bdew ukoll ihossuhom anki liberi li jagixxu separatament minn dak it-taghlim. L-uzu mifrux ta’ kontracettivi artificjali, nghidu ahna, ir-rikors ghall-abort f’pajjizi barranin (peress li fil-gzejjer Maltin ghadu illegali), il-prattika tas-sess qabel jew barra z-zwieg, il-ko-abitazzjoni, l-uzu ta’ hwejjeg seducenti, relazzjonijiet sesswali bejn nies tal-istess sess, in-nuqqas ta’ smigh tal-quddies il-Hadd, in-nuqqas ta’ uzu tas-sagrament tal-qrar, u hwejjeg bhal dawn, kollha jidher li rregistraw zieda sostanzjali fost il-Maltin u l-Ghawdxin, presummibilment anki fost hafna Kattolici, u dan, naturalment, kontra d-direttivi espliciti tat-taghlim Kattoliku.

Libertà morali

Dan aktarx juri li, mhux biss bicca kbira mill-poplu Malti u Ghawdxi ma baqghetx tqis lilha nnifisha marbuta li tobdi l-istruzzjonijiet morali Kattolici, imma wkoll li l-Kattolici stess bdew jaghzlu ma’ liema minn dawn l-istruzzjonjiet tal-Knisja taghhom jikkonformaw irwiehhom jew le. Jidher li whud dan ghamluh sempliciment ghax kien konvenjenti ghalihom, imma ohrajn aktarx ghamluh ukoll ghax deherilhom li ma setghux jaccettaw istruzzjonijiet li donnhom kienu antikwati u irragonevoli. Jidher li dawn il-Kattolici dahhluha f’mohhhom li, f’certi oqsma tal-hajja personali taghhom, setghu liberament jiddeciedu ghalihom infushom minghajr biza’ ta’ xi kundanna f’din id-dinja jew ta’ xi gudizzju fid-dinja l-ohra.

Din ic-certa libertà morali ntweriet ukoll f’oqsma ta’ natura aktar wiesgha, bhal, nghid ahna, fl-attitudni negattiva mehuda minn hafna nies―inkluz bosta Kattolici―kontra l-immigranti illegali li jaslu fuq xtutna biex jaharbu mid-disperazzjoni ta’ arthom. Dan minkejja l-principji ta’ solidarjetà u ospitabbiltà li xxandar il-Knisja Kattolika. Tintwera wkoll fit-thaddin tal-bicca l-kbira tal-Maltin u l-Ghawdxin tal-prattiki―hafna drabi ingusti―tas-suq hieles minkejja s-sejha kostanti tal-Knisja Kattolika ghall-gustizzja u l-kummerc gust.

Firda bejn religjon u spiritwalità

Min-naha l-ohra, tintwera wkoll fl-istat esegerat, profan u sahansitra xi kultant sagrilegu tal-festi religjuzi minkejja li dan jintwera car li mhuwiex skond ix-xewqa u r-rieda tal-Knisja Kattolika.

Dan kollu jurina, mhux biss id-dghufija morali tal-Knisja Kattolika f’Malta u Ghawdex, imma fuq kollox il-fizjonomija gdida li kisbet il-komunità Kattolika fil-gzejjer Maltin.

Fenomenu religjuz interessanti fis-socjetà Maltija llum―kemm f’xi whud li hallew il-Knisja Kattolika u kemm f’ohrajn li ghadhom iqisu ruhhom bhala Kattolici (anki jekk mhux bil-fors fil-prattika jew is-sena kollha), hi l-firda li tidher li bdiet issir minn hafna nies bejn religjon u spiritwalità.

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