{"id":1087,"date":"2013-03-20T13:03:02","date_gmt":"2013-03-20T13:03:02","guid":{"rendered":""},"modified":"2020-04-06T22:32:19","modified_gmt":"2020-04-06T20:32:19","slug":"pergjigje-z-frasheri-nga-pedagoget-e-akademise-theologjike","status":"publish","type":"post","link":"https:\/\/orthodoxalbania.org\/2020\/2013\/03\/20\/pergjigje-z-frasheri-nga-pedagoget-e-akademise-theologjike\/","title":{"rendered":"P\u00ebrgjigje z.Frash\u00ebri nga pedagog\u00ebt e Akademis\u00eb Theologjike. (Shtator 2010)"},"content":{"rendered":"

\n\t    Koh\u00ebt e fundit jan\u00eb shkruar disa artikuj t\u00eb cil\u00ebt n\u00eb m\u00ebnyr\u00eb t\u00eb deformuar i referohen personit dhe legjitimitetit t\u00eb fron\u00ebzimit t\u00eb Kryepiskopit Anastas. P\u00ebr t\u00eb hedhur drit\u00eb mbi k\u00ebt\u00eb \u00e7\u00ebshtje duhet par\u00eb zgjedhja e tij n\u00eb p\u00ebrputhje me Kanonet dhe Tradit\u00ebn e Kish\u00ebs, me \u201cstatutet\u201d dhe kushtet historike, politike dhe shoq\u00ebrore. R\u00ebnia e sistemit komunist dhe hapja ndaj proceseve demokratike t\u00eb vendit gjeti komunitetin orthodoks t\u00eb asgj\u00ebsuar n\u00eb lidhje me struktur\u00ebn institucionale dhe administrative. <\/span><\/span><\/span><\/p>\n

\n\t    Nuk ekzistonte asnj\u00eb hierark, episkop, i cili do t\u00eb merrte p\u00ebrsip\u00ebr organizimin e kish\u00ebs n\u00eb t\u00eb gjitha nivelet e aktivitetit t\u00eb saj. Dhe ajo q\u00eb \u00ebsht\u00eb m\u00eb e r\u00ebnd\u00ebsishme t\u00eb risillte n\u00eb ekzistenc\u00eb autoqefalin\u00eb e saj, sepse n\u00eb qarqet teologjike dhe kishtare kishte z\u00ebra q\u00eb pretendonin suprimimin e autoqefalis\u00eb, nisur nga mungesa e Sinodit t\u00eb Shenjt\u00eb dhe p\u00ebr m\u00eb tep\u00ebr e nj\u00eb episkopi. Si do t\u00eb vinte n\u00eb ekzistenc\u00eb nj\u00eb kish\u00eb pas ngjarjeve t\u00eb tilla? Kjo nuk ishte e parashikuar n\u00eb asnj\u00eb statut. Cili ishte i gatsh\u00ebm t\u00eb merrte p\u00ebrsip\u00ebr k\u00ebt\u00eb mision? Kjo p\u00ebr faktin se episkopi sipas tradit\u00ebs dhe rregullave t\u00eb Kish\u00ebs duhet t\u00eb jet\u00eb i pamartuar, me formim teologjik t\u00eb lart\u00eb, me p\u00ebrvoj\u00eb dhe me dije t\u00eb shumanshme. Kjo situat\u00eb e krijuar k\u00ebrkonte q\u00eb t\u00eb gjendej zgjidhje, e cila t\u00eb ruante parimet kishtare, kanonet e saj, t\u00eb cila p\u00ebrb\u00ebjn\u00eb kushtetut\u00ebn e pakontestueshme p\u00ebr t\u00eb gjitha kishat orthodokse. Parimi themelor i Kish\u00ebs Orthodokse \u00ebsht\u00eb se: \u201cnuk eksiton kish\u00eb pa episkop\u201d (Sh\u00ebn Ignati, shek.I-II, p\u00ebrcakton peshkopin si imazhin e Krishtit, manifestim i unitetit t\u00eb Kish\u00ebs. Sh\u00ebn Qipriani, shek.III, ne vepr\u00ebn \u201cDe ecclesiae unitate\u201d p\u00ebrcakton unitetin e kish\u00ebs n\u00eb personin e episkopit, \u201cku \u00ebsht\u00eb episkopi, atje dhe Kisha\u201d)<\/em>. Organizimi i Kish\u00ebs \u00ebsht\u00eb hierarkik, ku organi m\u00eb i lart\u00eb \u00ebsht\u00eb Sinodi i Shenjt\u00eb dhe funksionimi i saj rregullohet me an\u00eb t\u00eb kanuneve t\u00eb Sinodeve Ekumenike, i cili ka t\u00eb b\u00ebj\u00eb me \u00e7\u00ebshtje t\u00eb adhurimit, jet\u00ebs spirituale e morale dhe administrimin e saj. <\/span><\/span><\/span><\/p>\n

\n\t    Gjithashtu nj\u00eb ve\u00e7ori njoh\u00ebse e kishave orthodokse \u00ebsht\u00eb vazhdim\u00ebsia apostolike, e cila transmetohet me an\u00eb t\u00eb episkop\u00ebve. Komuniteti orthodoks n\u00eb Shqip\u00ebri, p\u00ebr shkak t\u00eb munges\u00ebs s\u00eb nj\u00eb episkopi, e kishte t\u00eb pamundur p\u00ebrfaq\u00ebsimin n\u00eb m\u00ebnyr\u00eb kanonike e t\u00eb barabart\u00eb me kishat e tjera simotra dhe ngritjen e strukturave t\u00eb tij. Klerik\u00ebt e mbetur nga persekutimi i eg\u00ebr ateist dhe laik\u00ebt e devotsh\u00ebm me njohuri kishtare, t\u00eb cil\u00ebt p\u00ebrb\u00ebnin K\u00ebshillin e P\u00ebrgjithsh\u00ebm t\u00eb KOASH-it, duke kuptuar situat\u00ebn e krijuar nga mungesa e nj\u00eb episkopi iu drejtuan Patriarkan\u00ebs Ekumenike m\u00eb 30 Maj 1992. Kjo k\u00ebrkes\u00eb vinte jo vet\u00ebm si pasoj\u00eb e munges\u00ebs s\u00eb kandidat\u00ebve p\u00ebr episkop, por edhe nga pamund\u00ebsia p\u00ebr dor\u00ebzimin e nj\u00eb episkopi, pasi sipas kanoneve t\u00eb kish\u00ebs, \u201cdor\u00ebzimi i nj\u00eb episkopi duhet t\u00eb b\u00ebhet t\u00eb pakt\u00ebn me pjes\u00ebmarrjen e dy episkop\u00ebve kanonik\u00eb\u201d (Kanoni I i Apostujve)<\/em>.  <\/span><\/span><\/span><\/p>\n

\n\t    Patriarkana Ekumenike me respekt dhe ndjeshm\u00ebri t\u00eb ve\u00e7ant\u00eb p\u00ebr realitetin n\u00eb Shqip\u00ebri mb\u00ebshteti autoqefalin\u00eb e Kish\u00ebs pas k\u00ebrkes\u00ebs t\u00eb K\u00ebshillit t\u00eb P\u00ebrgjithsh\u00ebm dhe ofroi zgjidhje konkrete. K\u00ebshtu m\u00eb 24 Qershor 1992, Sinodi i Patriarkan\u00ebs Ekumenike me unanimitet zgjodhi Fortlumturin\u00eb e tij, Anastasin, Kryepiskop t\u00eb KOASH-it,  vendim me Nr. Protokolli 938. Zgjedhja e tij n\u00eb unanimitet plot\u00ebsoi kushtin e kanoneve t\u00eb shenjta (Kanoni IV i Sinodit I Ekumeni, Kanoni III i Sinodit t\u00eb VII Ekumenik)<\/em>. M\u00eb 4 Korrik kemi vizit\u00ebn e p\u00ebrfaq\u00ebsuesve t\u00eb Patriarkan\u00ebs Ekumenike n\u00eb Shqip\u00ebri, t\u00eb cil\u00ebt n\u00eb takimin e tyre me Presidentin e Republik\u00ebs z. Sali Berisha mor\u00ebn p\u00eblqimin e tij. Pas zgjedhjes s\u00eb Kryepiskopit n\u00eb m\u00ebnyr\u00eb unanime dhe pas p\u00eblqimit nga autoriteti i shtetit m\u00eb 12 Korrik Fortlumturia i tij shpalli pranimin, duke qen\u00eb i nd\u00ebrgjegjsh\u00ebm se b\u00ebhej fjal\u00eb jo p\u00ebr \u00e7\u00ebshtje pushteti, por sh\u00ebrbim kryqi. <\/span><\/span><\/span><\/p>\n

\n\t    Duke pasur parasysh njohjen e autoqefalis\u00eb s\u00eb Kish\u00ebs m\u00eb 12 Prill 1937 me Tomos-in Nr. Protokolli 609 dhe 618 n\u00ebn emrin \u201cKisha Orthodokse Autoqefale e Shqip\u00ebris\u00eb\u201d dhe p\u00ebrkujdesjen e saj eklisiastike, kanonike dhe dogmatike, Patriarkana Ekumenike duhej p\u00ebrs\u00ebri t\u00eb rimerrte k\u00ebt\u00eb mision p\u00ebr rip\u00ebrt\u00ebritjen e autoqefalis\u00eb dhe njohjen e k\u00ebsaj kishe sipas kanoneve kishtare. Zgjedhja me unanimitet nga Sinodi i Shenjt\u00eb i Patriakan\u00ebs Ekumenike dhe pranimi nga presidenti i Republik\u00ebs krijuan kushtet p\u00ebr fron\u00ebzimin e Kryepiskopit m\u00eb 2 Gusht 1992 n\u00eb Kish\u00ebn \u201cUngjill\u00ebzimi\u201d n\u00eb Tiran\u00eb. Zgjedhja dhe fron\u00ebzimi i Kryepiskopit Anastas b\u00ebri t\u00eb mundur njohjen zyrtarisht t\u00eb Kish\u00ebs Orthodokse Autoqefale t\u00eb Shqip\u00ebris\u00eb si nga kishat orthodokse simotra ashtu dhe nga organizmat e lart\u00eb evropiane dhe bot\u00ebrore. Disa persona e v\u00ebn\u00eb n\u00eb dyshim realizimin e k\u00ebsaj ceremonie, ndoshta nga mungesa e njohurive t\u00eb praktikave kishtare. Fron\u00ebzimi i nj\u00eb episkopi \u00ebsht\u00eb nj\u00eb ceremoni e cila p\u00ebrmban shpalljen e vendimit unanim t\u00eb marr\u00eb m\u00eb par\u00eb nga Sinodi i Shenjt\u00eb, n\u00eb rastin konkret nga Patriarkana Ekumenike, p\u00ebr shkak t\u00eb asgj\u00ebsimit t\u00eb tij nga regjimi i eg\u00ebr komunist, p\u00ebrsh\u00ebndetjen e episkopit q\u00eb fron\u00ebzohet dhe dor\u00ebzimi i skeptrit baritor, si simbol i p\u00ebrkujdesjes p\u00ebr grigj\u00ebn e Per\u00ebndis\u00eb, praktik\u00eb e cila u zhvillua n\u00eb katedrale n\u00eb prezenc\u00ebn e klerit dhe besimtar\u00ebve d\u00ebshmitar\u00eb nga t\u00eb kat\u00ebr dioqezat. <\/span><\/span><\/span><\/p>\n

\n\t    Zhurmat e krijuara nga disa njer\u00ebz gjat\u00eb k\u00ebsaj ceremonie dhe t\u00eb cilat vazhdojn\u00eb ende sot t\u00eb veshura me mllefin q\u00eb veprimtaria antifetare e kuror\u00ebzuar me 1967 nuk arriti t\u00eb zhdukte besimin, me urrejtjen p\u00ebr zhvillimin e kish\u00ebs dhe shoq\u00ebris\u00eb, me zilin\u00eb p\u00ebr besimin e t\u00eb tjer\u00ebve nuk mund ta zhb\u00ebjn\u00eb at\u00eb. Zhurmat e tyre tregojn\u00eb se jan\u00eb n\u00eb grahmat e fundit p\u00ebrp\u00eblit\u00ebse p\u00ebr shkak t\u00eb hijes mortale t\u00eb ideologjis\u00eb s\u00eb tyre q\u00eb iu ka hidh\u00ebruar shpirtin. Gjithashtu shprehja tradicionale \u201caksios \u2013 i denj\u00eb\u201d n\u00eb praktik\u00ebn e fron\u00ebzimit, ku vendimin p\u00ebr zgjedhjen e nj\u00eb episkopi e merr sinodi, ka vet\u00ebm vler\u00eb urimi dhe jo juridike e kanonike. K\u00ebshtu, ata q\u00eb nuk uruan n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb apo iu kund\u00ebrvun\u00eb nj\u00eb urimi t\u00eb till\u00eb, thjesht nuk iu bashkuan tradit\u00ebs s\u00eb kish\u00ebs. Disa njer\u00ebz duke mos njohur mir\u00eb tradit\u00ebn kishtare dhe duke pasur n\u00eb mendje fjal\u00ebn statut mendojn\u00eb t\u00eb ringren\u00eb nj\u00eb kish\u00eb vet\u00ebm me laik\u00eb. Na sjell n\u00eb mendje disa veprime t\u00eb shekullit t\u00eb kaluar, me dor\u00ebzimet jo kanonike apo mbledhje dhe konferenca vet\u00ebm nga laik\u00eb, t\u00eb cilat t\u00eb kujtojn\u00eb mbledhjet e partis\u00eb, q\u00eb zgjidhnin drejtues dhe jepnin direktiva. Njer\u00ebz t\u00eb till\u00eb duke mos njohur tradit\u00ebn kanonike dhe kishtare dhe duke mos gjetur mb\u00ebshtetje p\u00ebr kauz\u00ebn e tyre p\u00ebrpiqen t\u00eb shikojn\u00eb statutin si nj\u00eb spiranc\u00eb shp\u00ebtimi t\u00eb ideologjis\u00eb s\u00eb tyre. <\/span><\/span><\/span><\/p>\n

\n\t    T\u00eb dy statutet si ai i 1929 dhe 1950 jan\u00eb miratuar n\u00eb dy sisteme politike n\u00eb p\u00ebrputhje me kushtetutat p\u00ebrkat\u00ebse dhe t\u00eb dekretuara nga kuadri shtet\u00ebror, i mbret\u00ebris\u00eb (monarkis\u00eb) i pari dhe i diktatur\u00ebs komuniste i dyti. Harrohet fakti q\u00eb statuti i vitit 1929 u zhvler\u00ebsua nga Kongresi i vitit 1950 (5-10 Shkurt) duke u mb\u00ebshtetur ky veprim n\u00eb art.63 t\u00eb statutit t\u00eb vitit 1929, \u201ci cili ndalon vet\u00ebm 3 nenet e para t\u00eb mos ndryshohen, t\u00eb mos modifikohen ose t\u00eb mos abrogohen\u201d. K\u00ebto nene t\u00eb r\u00ebnd\u00ebsish\u00ebm sanksionojn\u00eb pozit\u00ebn, raportin e KOASH-it me kishat e tjera orthodokse ku nd\u00ebr t\u00eb tjera shprehin se: \u201ckisha drejtohet nga episkop\u00eb kanonik\u00eb q\u00eb ruajn\u00eb t\u00eb pandryshuesh\u00ebm kanonet e shenjta apostolike e sinodike si dhe tradit\u00ebn e kish\u00ebs. Nd\u00ebrsa neni 64 lejon t\u00eb ndryshohen nenet e tjer\u00eb, sigurisht me vendim t\u00eb nj\u00eb kongresi tjet\u00ebr. Kongresi i vitit 1950, i cili ndryshoi statutin e vitit 1929, ishte nj\u00eb kongres i ligjsh\u00ebm, pasi n\u00eb t\u00eb merrnin pjes\u00eb episkop\u00eb t\u00eb zgjedhur n\u00eb m\u00ebnyr\u00eb kanonike, klerik\u00eb dhe laik\u00eb. E p\u00ebrmendim k\u00ebt\u00eb fakt p\u00ebr t\u00eb th\u00ebn\u00eb se pa pjes\u00ebmarrjen e episkopit dhe klerik\u00ebve nuk mund t\u00eb ket\u00eb nj\u00eb kongres kleriko-laik dhe m\u00eb tep\u00ebr t\u00eb marrin vendime mbi organizimin e kish\u00ebs. <\/span><\/span><\/span><\/p>\n

\n\t    Por dhe statuti i vitit 1950 me dekretin e vitit 1967 (12 N\u00ebntor) u abrogua. Nisja e proceseve demokratike pas viteve 90-t\u00eb me lejimin e liris\u00eb fetare hasi n\u00eb nj\u00eb situat\u00eb ku aplikimi i k\u00ebtyre dy statuteve p\u00ebr funksionimin e kish\u00ebs ishte i pamundur. Nj\u00eb statut p\u00ebr nj\u00eb kish\u00eb autoqefale p\u00ebrb\u00ebn nj\u00eb akt themelor juridik n\u00eb t\u00eb cilin mb\u00ebshtetet organizimi administrativ i saj p\u00ebr mir\u00ebfunksionimin e jet\u00ebs shpirt\u00ebrore. Natyrisht nj\u00eb statut i till\u00eb duhet t\u00eb bazohet mbi kanonet e Sinodeve Ekumenike dhe t’i p\u00ebrshtatet rrethanave historike, pa shkelur frym\u00ebn e tyre. Ashtu si riorganizimi i shtetit pas viteve 90-t\u00eb nuk iu rikthye kushtetutave t\u00eb m\u00ebparshme, pasi ato nuk i p\u00ebrgjigjeshin realitetit t\u00eb ri, k\u00ebshtu, Kisha nisur nga i nj\u00ebjti parim n\u00ebn drejtimin e Kryepiskopit m\u00eb 21 Janar t\u00eb vitit 1993 thirri kuvendin kleriko-laik duke shprehur nevoj\u00ebn e nj\u00eb statuti t\u00eb ri, pasi statutet e hartuara n\u00eb koh\u00ebn e mbret\u00ebris\u00eb dhe diktatur\u00ebs nuk i p\u00ebrgjigjeshin realiteteve t\u00eb krijuara n\u00eb nj\u00eb sistem demokratik. <\/span><\/span><\/span><\/p>\n

\n\t    N\u00eb realitetin e ri t\u00eb krijuar ku shteti ndjente nevoj\u00ebn e nj\u00eb kushtetute t\u00eb re, e cila u realizua n\u00eb vitin 1998, n\u00eb t\u00eb nj\u00ebjt\u00ebn m\u00ebnyr\u00eb dhe kisha k\u00ebrkonte statutin e ri, i cili duhet t’i p\u00ebrgjigjej nevoj\u00ebs p\u00ebr ekzistenc\u00eb dhe organizim. Bazuar n\u00eb nenet 10 pika 5, 78 dhe 83 pika 1 e Kushtetut\u00ebs shtetit dhe komuniteteve fetare i lind e drejta t\u00eb krijojn\u00eb nj\u00eb marr\u00ebveshje reciproke p\u00ebr  garantimin e lirive dhe t\u00eb drejtave t\u00eb tyre. Kjo marr\u00ebveshje u miratua dhe nd\u00ebr t\u00eb tjera thot\u00eb: \u201cShteti respekton KOASH-in dhe njeh si p\u00ebrfaq\u00ebsues t\u00eb saj personat e autorizuar nga Sinodi i Shenjt\u00eb i k\u00ebsaj Kishe dhe garanton mbrojtjen e saj nga \u00e7do person apo grup q\u00eb pretendon emrin, objektet e kultit, pronat, simbolet ose vul\u00ebn e saj<\/em>\u201d (Neni 5 pika 1)<\/em>. Gjithashtu \u201cShteti respekton pavar\u00ebsin\u00eb e KOASH-it p\u00ebr t’u organizuar, ushtruar veprimtarit\u00eb, p\u00ebr t\u00eb administruar pasurit\u00eb q\u00eb zot\u00ebron n\u00eb baz\u00eb t\u00eb parimeve, rregullave, traditave, kanoneve e statutit t\u00eb saj<\/em>\u201d (Neni 10 pika 2) (Shih  Fletorja Zyrtare e Rep. s\u00eb Shqip. Nr.7, 4 shkurt 2009, fq.138).<\/em> Nga sa tham\u00eb deri tani del konkluzioni se: zgjedhja e Kryepiskopit n\u00eb krye t\u00eb KOASH-it \u00ebsht\u00eb  legjitime si nga ana kanonike, ashtu dhe nga ana juridike. <\/span><\/span><\/span><\/p>\n

\n\t    Miratimi unanim i Sinodit t\u00eb Patriarkan\u00ebs Ekumenike dhe ratifikimi i marr\u00ebveshjes sipas Kushtetut\u00ebs jan\u00eb d\u00ebshmi t\u00eb qarta t\u00eb legjitimitetit  t\u00eb tij. Gjithashtu shum\u00eb persona t\u00eb nxituar dhe me njohuri t\u00eb kufizuara n\u00eb lidhje me \u00e7\u00ebshtjet doktrinale dhe fetare q\u00eb u shpreh\u00ebn kund\u00ebr zgjedhjes dhe fron\u00ebzimit t\u00eb Kryepiskopit me kalimin e koh\u00ebs kuptuan rolin vendimtar t\u00eb tij n\u00eb rimb\u00ebk\u00ebmjen e Kish\u00ebs dhe iu rikthyen jet\u00ebs adhuruese dhe spirituale t\u00eb saj. Nuk mbetet tjet\u00ebr ve\u00e7se t’i lutemi Per\u00ebndis\u00eb q\u00eb t\u00eb ndri\u00e7oj\u00eb mendjet  e tyre q\u00eb privojn\u00eb veten nga pjes\u00ebmarrja n\u00eb jet\u00ebn e gjall\u00eb t\u00eb Kish\u00ebs dhe k\u00ebnaq\u00ebsia e p\u00ebrjetimit t\u00eb mrekullis\u00eb s\u00eb nd\u00ebrtimit t\u00eb saj.       <\/span><\/span><\/span><\/p>\n

\n\tDhimit\u00ebr Qosja<\/strong>
\n\tThoma   \u00c7om\u00ebni<\/strong>
\n\t(Pedagog\u00eb t\u00eb Akademis\u00eb  Teologjike \u201cNgjallja e Krishtit\u201d Sh\u00ebn Vlash, Durr\u00ebs)<\/span><\/span><\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

    Koh\u00ebt e fundit jan\u00eb shkruar disa artikuj t\u00eb cil\u00ebt n\u00eb m\u00ebnyr\u00eb t\u00eb deformuar i referohen personit dhe legjitimitetit t\u00eb fron\u00ebzimit t\u00eb Kryepiskopit Anastas. P\u00ebr t\u00eb hedhur drit\u00eb mbi k\u00ebt\u00eb \u00e7\u00ebshtje duhet par\u00eb zgjedhja e tij n\u00eb p\u00ebrputhje me Kanonet dhe Tradit\u00ebn e Kish\u00ebs, me \u201cstatutet\u201d dhe kushtet historike, politike dhe shoq\u00ebrore. R\u00ebnia e sistemit komunist dhe hapja ndaj proceseve demokratike t\u00eb vendit gjeti komunitetin<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"pagelayer_contact_templates":[],"_pagelayer_content":"","inline_featured_image":false,"fifu_image_url":"","fifu_image_alt":"","footnotes":""},"categories":[108],"tags":[144,153,196,212,203],"class_list":["post-1087","post","type-post","status-publish","format-standard","hentry","category-lajme","tag-144","tag-deklarata-njoftime-zyrtare-d75","tag-tirane","tag-lajme-d27","tag-pergjigje-ndaj-akuzave"],"acf":[],"yoast_head":"\nP\u00ebrgjigje z.Frash\u00ebri nga pedagog\u00ebt e Akademis\u00eb Theologjike. 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