{"id":1811,"date":"2013-04-04T12:03:23","date_gmt":"2013-04-04T12:03:23","guid":{"rendered":""},"modified":"2020-04-06T01:00:49","modified_gmt":"2020-04-06T01:00:49","slug":"kisha-dhe-sherbesat","status":"publish","type":"post","link":"https:\/\/orthodoxalbania.org\/2020\/2013\/04\/04\/kisha-dhe-sherbesat\/","title":{"rendered":"Kisha dhe Sh\u00ebrbesat"},"content":{"rendered":"

    “Edhe nj\u00eb t\u00eb shtun\u00eb [Jisui] ishte duke m\u00ebsuar [njer\u00ebzit] n\u00eb nj\u00eb sinagog\u00eb. Edhe ja, nj\u00eb grua q\u00eb kishte frym\u00eb s\u00ebmundjeje tet\u00ebmb\u00ebdhjet\u00eb vjet, dhe ishte k\u00ebrrusur e nuk mundej fare t\u00eb ngrihej drejt. Edhe Jisui kur e pa, e thirri dhe i tha: Grua, u zgjidhe prej s\u00ebmundjes sate. Edhe vuri duart mbi t\u00eb, dhe ajo menj\u00ebher\u00eb u drejtua, dhe lavd\u00ebronte Per\u00ebndin\u00eb. Por, i pari i sinagog\u00ebs u p\u00ebrgjigj me zem\u00ebrim, sepse Jisui [dit\u00ebn] e shtun\u00eb e sh\u00ebroi, dhe i thoshte turm\u00ebs: Gjasht\u00eb dit\u00eb jan\u00eb, n\u00eb t\u00eb cilat duhet t\u00eb punoni; nd\u00ebr k\u00ebto, pra, ejani e sh\u00ebrohuni e jo dit\u00ebn e shtun\u00eb. Zoti pra u p\u00ebrgjigj e i tha: Hipokrit, gjithsecili prej jush dit\u00ebn e shtun\u00eb a nuk zgjidh kaun e tij a gomarin e tij nga grazhdi, edhe e sjell e i jep uj\u00eb?<\/em><\/span><\/span><\/span><\/p>\n

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Edhe kjo q\u00eb \u00ebsht\u00eb bij\u00eb e Avraamit, t\u00eb cil\u00ebn ja tek e pati lidhur Satanai tet\u00ebmb\u00ebdhjet\u00eb vjet, a nuk duhej t\u00eb zgjidhej prej k\u00ebsaj lidhjeje dit\u00ebn e shtun\u00eb?<\/em><\/span><\/span> <\/em>Edhe nd\u00ebrsa ai po thoshte k\u00ebto, gjith\u00eb ata q\u00eb i dilnin kund\u00ebr turp\u00ebroheshin; dhe gjith\u00eb turma g\u00ebzohej p\u00ebr gjith\u00eb pun\u00ebt e lavd\u00ebrueshme q\u00eb b\u00ebheshin prej tij”<\/em> (Lluk.13:10-17).<\/span><\/span><\/span><\/p>\n

    Tre jan\u00eb protagonist\u00ebt e ngjarjes q\u00eb u p\u00ebrshkrua: i pari i sinagog\u00ebs, gruaja e k\u00ebrrusur, Jisui yn\u00eb. Sinagoga ishte dhe \u00ebsht\u00eb vendi ku b\u00ebhet lutja e p\u00ebrbashk\u00ebt judaike, kurse n\u00eb kuptimin m\u00eb t\u00eb gjer\u00eb sinagoga ka qen\u00eb dhe \u00ebsht\u00eb populli izraelit. Ne p\u00ebrdorim si term p\u00ebrkat\u00ebs Kisha, q\u00eb n\u00eb kuptimin m\u00eb t\u00eb ngusht\u00eb \u00ebsht\u00eb tempulli, <\/span><\/span>nd\u00ebrsa m\u00eb gjer\u00ebsisht organizata e per\u00ebndinjerishme, kreu i s\u00eb cil\u00ebs \u00ebsht\u00eb Krishti (Kol.1:18) dhe an\u00ebtar\u00eb, t\u00eb gjith\u00eb orthodhoks\u00ebt (Rom.12:5).<\/span><\/span><\/span><\/p>\n

    Fjala do t\u00eb sillet rreth predispozitave t\u00eb adhurimit t\u00eb sakt\u00eb, t\u00eb p\u00ebrbashk\u00ebt, t\u00eb cilin e p\u00ebrfaq\u00ebson gruaja q\u00eb m\u00eb par\u00eb ka qen\u00eb e mjer\u00eb, q\u00eb t’u shmangemi devijimeve, adhurimit akuzues, qortues, q\u00eb p\u00ebrfaq\u00ebsohet nga i pari i sinagog\u00ebs, q\u00eb m\u00eb par\u00eb ka qen\u00eb i respektuar nga populli, hipokrizin\u00eb e t\u00eb cilit ua zbuloi Krishti. Tema jon\u00eb ka fush\u00eb t\u00eb p\u00ebrbashk\u00ebt me lutjen e ve\u00e7uar, personale. K\u00ebtu do t\u00eb p\u00ebrqendrohemi dhe kufizohemi tek pjes\u00ebmarrja n\u00eb sh\u00ebrbesat kishtare.<\/span><\/span><\/p>\n

    Pra, e k\u00ebrrusura u zvarrit deri te sinagoga, pavar\u00ebsisht se ishte invalide n\u00eb gjendje t\u00eb r\u00ebnd\u00eb, ashtu si\u00e7 n\u00ebnkuptohet nga konteksti. Mundimi i saj i madh tregon zjarrin e d\u00ebshir\u00ebs s\u00eb saj p\u00ebr lutjen e p\u00ebrbashk\u00ebt. K\u00ebshtu q\u00eb Shp\u00ebtimtari, pavar\u00ebsisht nga zakoni i Tij, nuk i k\u00ebrkon para sh\u00ebrimit t\u00eb saj t’i deklaroj\u00eb shpres\u00ebtarin\u00eb, besimin e saj. Jan\u00eb faktike dhe k\u00ebto i deklaron edhe vet\u00ebm prania e saj kaq e mundimshme n\u00eb sinagog\u00eb. Gjithashtu, Krishti e quan “bij\u00eb [t\u00eb] Avraamit”, kjo p\u00ebrb\u00ebn nj\u00eb em\u00ebrtim lavd\u00ebrues, dhe s\u00eb fundi, nuk i thot\u00eb ato q\u00eb zakonisht thot\u00eb para terapis\u00eb, nuk i thot\u00eb “m\u00ebkatet e tua u fal\u00ebn”<\/em> (Mat.9:2).<\/span><\/span><\/p>\n

    Sh\u00ebrimi i saj ishte njohje dhe “dekorim” i kostos s\u00eb dhimbjes, q\u00eb pagoi p\u00ebr t\u00eb qen\u00eb e pranishme n\u00eb adhurimin e Per\u00ebndis\u00eb! Per\u00ebndia p\u00ebr 18 vjet vinte n\u00eb prov\u00eb durimin, l\u00ebngimin pa u ankuar t\u00eb saj. N\u00ebse do t\u00eb ishte sh\u00ebruar m\u00eb par\u00eb, nuk do ta kishte kontaktin e drejtp\u00ebrdrejt\u00eb me \u00c7lirimtarin. Dhe pa diskutim, nuk do ta njihnim ne, brezat e shekujve t\u00eb t\u00eb krishter\u00ebve. Ajo shkoi atje p\u00ebr dobi shpirt\u00ebrore dhe shijoi edhe truporen. Ia ofroi Ai, i cili na fton me dhembshuri: “Ejani tek un\u00eb, o t\u00eb gjith\u00eb t\u00eb munduar dhe t\u00eb r\u00ebnduar, dhe un\u00eb do t’ju \u00e7lodh”<\/em> (Mat.11:28). Ishte e r\u00ebnduar nga s\u00ebmundja deri n\u00eb k\u00ebrrusje dhe e qet\u00ebsoi Jisu Per\u00ebndia. \u00c7far\u00eb nderi! I doli p\u00ebr m\u00eb mir\u00eb st\u00ebrzgjatja e s\u00ebmundjes. <\/span><\/span><\/p>\n

    Nj\u00ebsoj doli i fituar edhe fatkeqi q\u00eb kishte dor\u00ebn e djatht\u00eb t\u00eb thar\u00eb, t\u00eb paralizuar. Jisui ia ridha sh\u00ebndetin atje, n\u00eb sinagog\u00eb (Lluk.6:6-11).<\/span><\/span><\/p>\n

    Nj\u00ebsoj u bamir\u00ebsua edhe Andrea. U b\u00eb apostull dhe madje i Par\u00ebthirrur. Bashk\u00eb me dik\u00eb tjet\u00ebr kishin mbetur shum\u00eb or\u00eb me durim dhe ngulm n\u00eb shoq\u00ebrin\u00eb e Mesias. Pasi “i than\u00eb Ravi (q\u00eb i p\u00ebrkthyer do t\u00eb thot\u00eb m\u00ebsues), ku rri? Ai u tha: Ejani e shikoni. Erdh\u00ebn pra dhe pan\u00eb ku rri dhe ndenj\u00ebn pran\u00eb atij at\u00eb dit\u00eb”<\/em>, q\u00eb ishte dita m\u00eb vendimtare p\u00ebr jet\u00ebn e tyre dhe e paharrueshme (Joan.1:37-41). U mahnit\u00ebn dhe u skllav\u00ebruan nga fjala e Tij, dhe iu p\u00ebrkushtuan. Por edhe sh\u00ebrbesat kishtare, \u00e7far\u00eb tjet\u00ebr jan\u00eb? Jan\u00eb p\u00ebrkushtim adhurimi; leximet dhe himnet jan\u00eb p\u00ebrkat\u00ebsisht fjala e Tij dhe komentet e saj melodike, pra t\u00eb k\u00ebndshme.<\/span><\/span><\/p>\n

    Nj\u00ebsoj u shp\u00ebrblyen edhe Petri me shok\u00ebt e tij peshkatar\u00eb n\u00eb rastin e peshkimit t\u00eb mrekulluesh\u00ebm. Pavar\u00ebsisht se ishin t\u00eb dekurajuar psikologjikisht nga d\u00ebshtimi i peshkimit gjat\u00eb gjith\u00eb nat\u00ebs dhe sigurisht edhe shum\u00eb t\u00eb lodhur fizikisht, pak a shum\u00eb si e k\u00ebrrusura, nuk ik\u00ebn p\u00ebr t’u \u00e7lodhur, por q\u00ebndruan t\u00eb d\u00ebgjonin predikimin e M\u00ebsuesit. U shp\u00ebrblyen pasurisht. U b\u00ebn\u00eb apostuj! (Lluk.5:3-11).<\/span><\/span><\/p>\n

* * *<\/strong><\/span><\/span><\/p>\n

    Ardhja n\u00eb sinagog\u00eb na jep shembullin: Akoma m\u00eb shum\u00eb duhet t\u00eb shkojm\u00eb ne tek kisha, sepse \u00ebsht\u00eb m\u00eb e domosdoshme dhe m\u00eb e r\u00ebnd\u00ebsishme nga sinagoga. Sqarojm\u00eb:
Krishti u gjend n\u00eb sinagog\u00ebn e t\u00eb k\u00ebrrusur\u00ebs ndoshta nj\u00eb her\u00eb, por \u00ebsht\u00eb gjithmon\u00eb i pranish\u00ebm n\u00eb kish\u00eb “Sepse atje ku jan\u00eb dy a tre t\u00eb mbledhur n\u00eb emrin tim, atje jam n\u00eb mes t\u00eb tyre”<\/em> deklaroi (Mat.18:20).<\/span><\/span><\/p>\n

    Edhe n\u00ebse ndodhet n\u00eb mes t\u00eb mbledhjes adhuruese t\u00eb disa besimtar\u00ebve shum\u00eb t\u00eb pak\u00ebt, aq m\u00eb shum\u00eb gjendet n\u00eb mbledhjen e gjith\u00eb komunitetit, klerit edhe popullit. P\u00ebr m\u00eb tep\u00ebr ata rrethojn\u00eb Misterin e pap\u00ebrlyer q\u00eb Ai e themeloi dhe na e theksoi, duke th\u00ebn\u00eb: “K\u00ebt\u00eb b\u00ebjeni p\u00ebr kujtimin tim”<\/em> (Lluk.22:19).<\/span><\/span><\/p>\n

    Sa her\u00eb m\u00eb e lart\u00eb \u00ebsht\u00eb kisha dhe adhurimi yn\u00eb nga sinagoga dhe adhurimi i saj! “Sepse \u00ebsht\u00eb e pamundur q\u00eb gjaku i demave dhe i cjepve t\u00eb heqin m\u00ebkatet”<\/em> (Heb.10:4). K\u00ebt\u00eb gj\u00eb e arrin jo gjaku i kafsh\u00ebve, as edhe i njer\u00ebzve, por i Per\u00ebndinjeriut, q\u00eb derdhet brenda n\u00eb kish\u00eb “p\u00ebr faljen e m\u00ebkateve”<\/em> (Mat.26:28).<\/span><\/span><\/p>\n

    K\u00ebshtu q\u00eb, n\u00ebse th\u00ebnia “atje ku jan\u00eb dy a tre t\u00eb mbledhur, n\u00eb emrin tim…” na siguron p\u00ebr pranin\u00eb e padukshme t\u00eb Shp\u00ebtimtarit, Eukaristia Hyjnore d\u00ebshmon shum\u00eb qart\u00eb prezenc\u00ebn e Tij t\u00eb dukshme n\u00eb kish\u00eb; ose rast\u00ebsisht, sa her\u00eb kryhet sakrifica e pagjakshme, ose kurdoher\u00eb, brenda Artoforit t\u00eb shenjt\u00eb, q\u00eb \u00ebsht\u00eb sip\u00ebr Tryez\u00ebs s\u00eb shenjt\u00eb dhe ka brenda Kungat\u00ebn (p\u00ebr kungime n\u00eb raste urgjente).<\/span><\/span><\/p>\n

    N\u00eb Liturgji dhe m\u00eb gjer\u00ebsisht n\u00eb kish\u00eb, e cila \u00ebsht\u00eb e lidhur n\u00eb m\u00ebnyr\u00eb t\u00eb pandar\u00eb me t\u00eb, ndodhet e gjith\u00eb bota. Mbi Dhiskun e shenjt\u00eb mbizot\u00ebron Qengji, Zoti dhe rreth Tij batalionet dhe “pjes\u00ebt” e engj\u00ebjve, t\u00eb shenjtor\u00ebve dhe t\u00eb njer\u00ebzve t\u00eb tjer\u00eb, t\u00eb gjall\u00eb dhe t\u00eb vdekur, m\u00ebkatar\u00ebve dhe t\u00eb drejt\u00ebve. Bashkimi, p\u00ebrmbledhja dhe komunikimi i t\u00eb gjithave. Dhe ka nj\u00eb r\u00ebnd\u00ebsi shum\u00eb t\u00eb madhe kujtimi i emrave. Dometh\u00ebn\u00eb, at\u00ebher\u00eb kur prifti p\u00ebrgatit Dhuratat e Shenjta n\u00eb Proskomidhi (Blata), para se t\u00eb filloj\u00eb Liturgjia, lexon emrat e t\u00eb gjall\u00ebve dhe t\u00eb vdekurve duke nxjerr\u00eb pjes\u00ebt (th\u00ebrrimet) e tyre nga mesha dhe i vendos sip\u00ebr Dhiskut.<\/span><\/span><\/p>\n

    M\u00eb von\u00eb, kur do t\u00eb b\u00ebhet ndryshimi i buk\u00ebs dhe i ver\u00ebs n\u00eb trup dhe gjak t\u00eb Krishtit, hedh pjes\u00ebt brenda n\u00eb Potirin e shenjt\u00eb duke u lutur “Laji, o Zot me gjakun t\u00ebnd t\u00eb shenjt\u00eb m\u00ebkatet e sh\u00ebrb\u00ebtor\u00ebve t\u00eb tu, q\u00eb u kujtuan k\u00ebtu, me nd\u00ebrmjetimet e Hyjlind\u00ebses dhe t\u00eb gjith\u00eb shenjtor\u00ebve t\u00eb tu”<\/em>.<\/span><\/span><\/p>\n

    \u00cbsht\u00eb kat\u00ebrcip\u00ebrisht e v\u00ebrtetueshme, se me kujtimin e shpesht\u00eb b\u00ebhen mrekulli. Do t\u00eb tregojm\u00eb nj\u00eb mrekulli, me shum\u00eb hezitim – do ta shpjegojm\u00eb n\u00eb fund hezitimin ton\u00eb.
Thuhet pra, se gjat\u00eb periudh\u00ebs s\u00eb pushtimit turk t\u00eb ishullit t\u00eb Kret\u00ebs, nj\u00eb turk muhamedan turp\u00ebroi nj\u00eb vajz\u00eb t\u00eb krishter\u00eb. E reja ngeli shtatz\u00ebn\u00eb, lindi nj\u00eb djal\u00eb dhe e rriti pa i th\u00ebn\u00eb asnj\u00ebher\u00eb se kush ishte i ati – mentaliteti i sot\u00ebm dhe ateist do t’i k\u00ebshillonte asaj abortin, krim shum\u00eb her\u00eb m\u00eb i r\u00ebnd\u00eb se ai i muhamedanit.<\/span><\/span> Vitet kaluan dhe djali u b\u00eb klerik dhe n\u00eb \u00e7do Liturgji, sikund\u00ebr \u00ebsht\u00eb e natyrshme, kujtonte prind\u00ebrit e tij: “Kujto, o Zot, atin dhe n\u00ebn\u00ebn time (filanen)” – emrin e n\u00ebn\u00ebs e thoshte, sepse e dinte. Duhet t\u00eb kemi parasysh, se n\u00eb Proskomidhi kujtohen ekskluzivisht orthodhoks\u00ebt. K\u00ebshtu e kujtonte vazhdimisht me mij\u00ebra her\u00eb, derisa nj\u00ebher\u00eb, n\u00eb \u00e7astin q\u00eb nxori pjes\u00ebn p\u00ebr atin, u d\u00ebgjua nj\u00eb ul\u00ebrim\u00eb e tmerrshme e t\u00ebr\u00eb inat: “Qepe! E nxore turkun nga Ferri!”.<\/span><\/span><\/span><\/p>\n

    E treguam me hezitim, sepse shpirtrat nuk transferohen nga Ferri n\u00eb Parajs\u00eb. Dogmatika nuk pranon dogm\u00ebn “novatore” t\u00eb romanokatolicizmit, q\u00eb d\u00ebshiron nj\u00eb gjendje t\u00eb mesme, “Purgatorin”, zjarrin nga i cili \u00e7lirohen shpirtrat “gjysm\u00eb m\u00ebkatar\u00eb”, p\u00ebr hir t\u00eb lutjeve dhe kryesisht p\u00ebr hir t\u00eb blerjes s\u00eb “kripur” t\u00eb indulgjencave nga ana e t\u00eb af\u00ebrmve t\u00eb gjall\u00eb. K\u00ebshtu u nd\u00ebrtua kisha e Sh\u00ebn Pjetrit dhe k\u00ebshtu – dhe jo vet\u00ebm k\u00ebshtu – shp\u00ebrtheu stuhia e Protestantizmit.<\/span><\/span><\/p>\n

   Megjithat\u00eb, p\u00ebrmenden raste shum\u00eb t\u00eb rralla – e p\u00ebrs\u00ebrisim raste t\u00eb rralla – shp\u00ebrnguljeje t\u00eb shpirtrave p\u00ebr hir t\u00eb lutjeve dhe t\u00eb Liturgjive t\u00eb disa orthodhoks\u00ebve t\u00eb shenjt\u00ebruar. K\u00ebt\u00eb fakt e respektojm\u00eb, por edhe jemi t\u00eb rezervuar.<\/span><\/span><\/p>\n

    Rast\u00ebsisht: Por n\u00ebse nuk \u00e7lirohen shpirtrat nga Ferri, p\u00ebrse b\u00ebhen lutjet dhe p\u00ebrkujtimoret? Besojm\u00eb se ofrojn\u00eb “nj\u00eb dobi”, por nuk thuhet se \u00e7far\u00eb. Ne mendojm\u00eb p\u00ebr t\u00eb pasurin e pam\u00ebshirsh\u00ebm t\u00eb Ungjillit. Duke qen\u00eb n\u00eb torturat e zjarrta t\u00eb Hadhit iu lut patriarkut Avraam t\u00eb d\u00ebrgonte, Llazarin, i cili m\u00eb p\u00ebrpara ishte i varf\u00ebr, “t\u00eb lag\u00eb maj\u00ebn e gishtit t\u00eb vet n\u00eb uj\u00eb, q\u00eb t\u00eb … freskoj\u00eb gjuh\u00ebn”<\/em> e tij (Lluk.16:19-24). Nj\u00eb pik\u00eb uji nuk \u00ebsht\u00eb asgj\u00eb subjektivisht, megjithat\u00eb ishte di\u00e7ka shum\u00eb kolosale p\u00ebr t\u00eb d\u00ebnuarin.<\/span><\/span> Ndoshta di\u00e7ka e till\u00eb ndodh edhe p\u00ebr ne; nj\u00eb l\u00ebmosh\u00eb ose nj\u00eb p\u00ebrkujtim \u00ebsht\u00eb di\u00e7ka e vog\u00ebl, por p\u00ebr t\u00eb fjeturit mund t\u00eb jet\u00eb di\u00e7ka e madhe.<\/span><\/span><\/span><\/p>\n

    Me an\u00eb t\u00eb Liturgjis\u00eb duket t\u00ebr\u00ebsia e Kish\u00ebs, theksojm\u00eb k\u00ebtu fraz\u00ebn “le t\u00eb lutemi p\u00ebr paqen e gjith\u00eb bot\u00ebs”<\/em>, t\u00eb bot\u00ebs s\u00eb af\u00ebrme edhe t\u00eb asaj t\u00eb larg\u00ebt. Jemi t\u00eb gjith\u00eb t\u00eb lidhur – shoq\u00ebria dhe komunikimi i “shenjtor\u00ebve”, dometh\u00ebn\u00eb i besimtar\u00ebve n\u00ebp\u00ebrmjet pjes\u00ebmarrjes n\u00eb Kungat\u00ebn e shenjt\u00eb, t\u00eb nj\u00eb Qengji. “Meq\u00eb t\u00eb shumt\u00ebt jemi nj\u00eb trup; sepse nj\u00eb buk\u00eb [\u00ebsht\u00eb], t\u00eb gjith\u00eb prej nj\u00ebr\u00ebs buk\u00eb marrim pjes\u00eb”<\/em> (1 Kor. 10:17).<\/span><\/span><\/p>\n

    Nj\u00eb tekst i viteve t\u00eb para t\u00eb krishterimit (Dhidhaskalia ton dhodheka apostolon, IV,4), lutet: “Ashtu sikund\u00ebr kjo pjes\u00eb [e buk\u00ebs s\u00eb Eukaristis\u00eb Hyjnore ishte grur\u00eb] i shp\u00ebrndar\u00eb sip\u00ebr maleve dhe u grumbullua e u b\u00eb nj\u00eb, k\u00ebshtu le t\u00eb mblidhet Kisha Jote nga t\u00eb kat\u00ebr an\u00ebt e dheut n\u00eb Mbret\u00ebrin\u00eb T\u00ebnde”<\/em>, dhe le t\u00eb b\u00ebhet nj\u00eb dhe le t\u00eb ket\u00eb nj\u00eb mendje dhe le t\u00eb bashkohet. Prandaj Kungimi hyjnor i p\u00ebrbashk\u00ebt \u00ebsht\u00eb shprehje e nj\u00ebjt\u00ebsis\u00eb absolute t\u00eb besimit. Ndaj p\u00ebrjashtohet absolutisht dhe ndalohet Liturgjia e p\u00ebrbashk\u00ebt me heretik\u00ebt, p\u00ebrderisa ndalohet akoma edhe lutja e p\u00ebrbashk\u00ebt (Kanon. 45 dhe 66 Apostujve t\u00eb Shenjt\u00eb). Natyrisht, q\u00eb nuk lejohet t’u japim atyre Kungat\u00ebn ton\u00eb Hyjnore ose t\u00eb marrim ne kungat\u00ebn e tyre edhe pse e d\u00ebshirojn\u00eb shum\u00eb. Pra Kisha, t\u00eb pakt\u00ebn n\u00eb form\u00ebn e saj t\u00eb dukshme, fokusohet n\u00eb Misterin e madh q\u00eb e kryen episkopi (ose presviteri i autorizuar prej tij), i rrethuar nga kleri dhe populli i Per\u00ebndis\u00eb. Kisha \u00ebsht\u00eb qendra e bot\u00ebs, k\u00ebrthiza e gjith\u00ebsis\u00eb, Qielli mbi dhe! Rrjedhimisht me t\u00eb drejt\u00eb n\u00eb manastire naosi kryesor (quhet “Katholiko”), gjendet dhe sundon n\u00eb qend\u00ebr t\u00eb t\u00eb gjith\u00eb kompleksit, n\u00eb mes t\u00eb avllis\u00eb, n\u00eb qend\u00ebr t\u00eb jet\u00ebs asketike monakale, t\u00eb gjitha dit\u00ebt, qoft\u00eb zyrtare ose jo. <\/span><\/span><\/p>\n

    Ai q\u00eb i \u00ebsht\u00eb dedikuar Per\u00ebndis\u00eb “n\u00ebp\u00ebrmjet kreshm\u00ebve dhe lutjeve”<\/em>, sipas shembullit t\u00eb profetesh\u00ebs Ana gjat\u00eb Ipapandis\u00eb, t\u00eb cilin e p\u00ebrmend\u00ebm (Lluk.2:36-38), ka nj\u00eb d\u00ebshir\u00eb t\u00eb fort\u00eb, p\u00ebrs\u00ebri sipas shembullit t\u00eb asaj. E shpreh dhe e rr\u00ebfen n\u00eb m\u00ebnyr\u00eb psalmike, sepse \u00ebsht\u00eb e pap\u00ebrmbajtshme dhe e padurueshme; d\u00ebshira “t\u00eb banoj\u00eb n\u00eb sht\u00ebpin\u00eb e Zotit gjith\u00eb dit\u00ebt e jet\u00ebs sime, t\u00eb v\u00ebshtroj k\u00ebnaq\u00ebsin\u00eb e Zotit dhe t\u00eb vizitoj tempullin e shenjt\u00eb t\u00eb Tij”<\/em> (Psalm.26:4). K\u00ebndon: “Sa t\u00eb dashura [jan\u00eb] tendat e Tua, Zot i fuqive!<\/em>” (Psalm.83:2-3). “N\u00eb oborret e tua do t\u00eb t\u00eb himnoj ty, Shp\u00ebtimtarin e bot\u00ebs”<\/em> (Esperio tis Pentikostis).<\/span><\/span><\/p>\n

    Kisha dhe banuesi i saj, Krishti! Sinagoga E profetizonte, E priste dhe p\u00ebrgatiste ardhjen e Tij. Nd\u00ebrsa ne, ” Izraeli i ri, Kisha nga kombet”<\/em> (Mbr\u00ebm\u00ebsorja e Dafinave) E pranuam dhe e mor\u00ebm kur Ai erdhi dhe u mohua nga Sinagoga. Sinagoga deg\u00ebzoi vreshtin – Krishtin (Joan.15:6), buk\u00ebn e jet\u00ebs (Joan. 6.35), por ne vol\u00ebm shp\u00ebtimin dhe e shijojm\u00eb n\u00eb m\u00ebnyr\u00eb deh\u00ebse ver\u00ebn (gjakun) dhe buk\u00ebn (trupin) e Tij! Q\u00eb at\u00ebher\u00eb, nga fillimi, Krishti \u00ebsht\u00eb vazhdimisht i pranish\u00ebm n\u00eb Kish\u00eb brenda Artoforit dhe brenda Ungjillit, sip\u00ebr Tryez\u00ebs s\u00eb shenjt\u00eb, vazhdimisht dhe jo kalimtar, si\u00e7 ishte n\u00eb krahin\u00ebn e t\u00eb k\u00ebrrusur\u00ebs.<\/span><\/span><\/p>\n

    K\u00ebshtu q\u00eb, n\u00eb koh\u00ebt e vjetra tempulli u quajt “sht\u00ebpi Per\u00ebndie dhe… port\u00eb e Qiellit”<\/em> – K\u00ebto jan\u00eb em\u00ebrtimet q\u00eb dha Jakovi n\u00eb vendin e shenjt\u00eb, ku pa vizionin e shkall\u00ebs s\u00eb Qiellit (Gjen.28:10-22). Kjo p\u00ebrb\u00ebn parafigurimin e vendit t\u00eb p\u00ebrmbishenjt\u00eb, t\u00eb adhurimit t\u00eb p\u00ebrjetsh\u00ebm, dometh\u00ebn\u00eb t\u00eb Qiellit, atje ku engj\u00ebjt dhe shenjtor\u00ebt i k\u00ebndojn\u00eb himne Trinis\u00eb s\u00eb T\u00ebr\u00ebfuqishme. Nga kisha fillon jeta e p\u00ebrjetshme! <\/span><\/span><\/p>\n

    Ja edhe nj\u00eb ndryshim tjet\u00ebr me sinagog\u00ebn: Ajo funksionon t\u00eb shtun\u00ebn, q\u00eb \u00ebsht\u00eb dita e Krijimit – kisha kryesisht t\u00eb diel\u00ebn, q\u00eb \u00ebsht\u00eb fundi i rikrijimit. Me an\u00eb t\u00eb r\u00ebnies njeriu u prish, por me an\u00eb t\u00eb ardhjes trupore t\u00eb Per\u00ebndinjeriut dhe kryesisht me an\u00eb t\u00eb Ngjalljes s\u00eb Tij u shkel prishja, m\u00ebkati dhe Satanai, k\u00ebshtu q\u00eb u rip\u00ebrt\u00ebrit njer\u00ebzimi. Ndaj e diela tregon fundin e rikrijimit dhe rrjedhimisht fillimin e krijes\u00ebs s\u00eb re m\u00eb Krishtin (2 Kor. 5:17). Asgj\u00ebsohet n\u00eb kish\u00eb Satanai, ashtu si\u00e7 u asgj\u00ebsua n\u00eb sinagog\u00eb, at\u00ebher\u00eb kur u detyrua t\u00eb zgjidhte t\u00eb k\u00ebrrusur\u00ebn. <\/span><\/span><\/p>\n

    Tjet\u00ebr dobi e pjes\u00ebmarrjes n\u00eb kish\u00eb: Lutja e p\u00ebrbashk\u00ebt ndaj Atit t\u00eb p\u00ebrbashk\u00ebt bashkon f\u00ebmij\u00ebt. Duke p\u00ebrjetuar lidhjen me Atin ton\u00eb, b\u00ebhemi t\u00eb nd\u00ebrgjegjsh\u00ebm p\u00ebr marr\u00ebdh\u00ebnien me f\u00ebmij\u00ebt e Tij, v\u00ebllez\u00ebrit tan\u00eb. Nuk ka mund\u00ebsi t\u00eb lutemi bashk\u00eb pran\u00eb nj\u00ebri-tjetrit, t\u00eb komunikojm\u00eb me nj\u00ebri-tjetrin dhe t\u00eb kungojm\u00eb nga i nj\u00ebjti Potir dhe, megjithat\u00eb, t\u00eb urrejm\u00eb nj\u00ebri-tjetrin! <\/span><\/span><\/p>\n

    Me t\u00eb drejt\u00eb pra, Kisha e viteve t\u00eb para theksonte gjithmon\u00eb r\u00ebnd\u00ebsin\u00eb e adhurimit t\u00eb p\u00ebrbashk\u00ebt. Ungjilli i Lukait ka si varg p\u00ebrfundimtar k\u00ebt\u00eb: “[Apostujt mbas Ngjitjes n\u00eb qiell t\u00eb Zotit] ishin gjithmon\u00eb tek Hierorja [e Jerusalemit], duke himnuar dhe lavd\u00ebruar Per\u00ebndin\u00eb. Amin”<\/em> – k\u00ebtu rikujtojm\u00eb An\u00ebn e Ipapandis\u00eb, q\u00eb e p\u00ebrmend\u00ebm m\u00eb lart, “e cila nuk largohej nga hierorja”<\/em> (Lluk.2:37).<\/span><\/span><\/p>\n

    Apostujt mblidheshin n\u00eb Tempullin e Jerusalemit “gjithmon\u00eb”, rregullisht, sepse nuk ishin krijuar akoma mjediset e posa\u00e7me t\u00eb adhurimit t\u00eb krishter\u00eb. Nuk linin mbledhje adhuruese pa shkuar. Shembullin e frekuentimit t\u00eb rregullt n\u00eb ambientet e posa\u00e7me adhuruese e kishte dh\u00ebn\u00eb vet\u00eb Jisui, ashtu si\u00e7 e d\u00ebshmon edhe ngjarja me t\u00eb k\u00ebrrusur\u00ebn e t\u00eb tjera e t\u00eb tjera. Merrte pjes\u00eb rregullisht “si\u00e7 e kishte zakon, dit\u00ebn e shtun\u00eb n\u00eb sinagog\u00eb”<\/em> (Lluk.4:16) dhe predikonte. Predikonin n\u00eb sinagogat edhe apostujt (p.sh. Vep.13:5). <\/span><\/span><\/p>\n

    Megjithat\u00eb, shum\u00eb shpejt adhurimi i p\u00ebrbashk\u00ebt i krishter\u00eb u dallua nga ai judaik. Si vendin e par\u00eb t\u00eb lutjes, ekskluzivisht kristian, mund t\u00eb karakterizojm\u00eb sall\u00ebn e sip\u00ebrme “ku q\u00ebndronin” dymb\u00ebdhjet\u00eb nx\u00ebn\u00ebsit e Zotit. “T\u00eb gjith\u00eb k\u00ebta q\u00ebndronin s\u00eb bashku me durim n\u00eb lutje”<\/em> (Vep.1:13-14). Shprehja n\u00ebnkupton k\u00ebmb\u00ebngulje dhe frekuentim t\u00eb pand\u00ebrprer\u00eb. Nga ana tjet\u00ebr, ndoshta i nj\u00ebjti vend \u00ebsht\u00eb i shenjt\u00ebruar nga vet\u00eb \u00c7lirimtari, si vend i lutjes s\u00eb p\u00ebrbashk\u00ebt. Nj\u00ebjt\u00ebsohet ndoshta me “katin e sip\u00ebrm” t\u00eb Dark\u00ebs Mistike (Lluk. 22:12). Pas Liturgjis\u00eb s\u00eb par\u00eb, q\u00eb e celebroi vet\u00eb Zoti, grupi “pasi himnuan dol\u00ebn te Mali i Ullinjve”<\/em> (Mat.26:30), ku pas pak u arrestua Jisui dhe filluan P\u00ebsimet e hirshme. Pra, t\u00eb psalurit e himneve gjat\u00eb takimeve adhuruese \u00ebsht\u00eb i shenjt\u00ebruar nga Kryeprifti i Madh Krisht.<\/span><\/span><\/p>\n

    N\u00eb stadin e m\u00ebpassh\u00ebm, kur Kisha u shtua dhe u p\u00ebrhap, k\u00ebshtu q\u00eb nuk ishte i mjaftuesh\u00ebm tashm\u00eb vet\u00ebm nj\u00eb vend, u krijuan “kishat n\u00ebp\u00ebr sht\u00ebpi”<\/em>. Termi n\u00ebnkupton ose familjen shpres\u00ebtare, ose sht\u00ebpit\u00eb ku mblidheshin besimtar\u00ebt p\u00ebr t\u00eb b\u00ebr\u00eb adhurimin (p.sh. Rom.16:4).<\/span><\/span><\/p>\n

    Kur ishte e nevojshme, n\u00eb vende adhuruese shnd\u00ebrroheshin edhe burgjet, si at\u00ebher\u00eb kur t\u00eb burgosurit Pavli dhe Silla “duke u lutur himnonin Per\u00ebndin\u00eb; dhe i d\u00ebgjonin t\u00eb burgosurit”<\/em>, derisa nj\u00eb t\u00ebrmet hapi automatikisht portat dhe zinxhir\u00ebt ran\u00eb nga duart e tyre (Vep.16:22-26).<\/span><\/span><\/p>\n

    N\u00eb kalvarin e fazave t\u00eb mjedisit t\u00eb adhurimit q\u00eb pasojn\u00eb, vijn\u00eb n\u00eb vazhdim katakombet e koh\u00ebs s\u00eb p\u00ebrndjekjeve, p\u00ebr t\u00eb p\u00ebrfunduar tek kishat n\u00eb form\u00ebn q\u00eb i kemi deri m\u00eb sot. Nga ky kthim i shkurt\u00ebr prapa n\u00eb histori u tregua se, asnj\u00ebher\u00eb nuk mungoi lutja e p\u00ebrbashk\u00ebt n\u00eb \u00e7far\u00ebdo kushtesh, qoft\u00eb paq\u00ebsore dhe t\u00eb qeta, qoft\u00eb t\u00eb \u00e7rregullta dhe t\u00eb v\u00ebshtira. Pik\u00ebrisht kjo gj\u00eb v\u00ebrteton dhe domosdoshm\u00ebrin\u00eb e saj. <\/span><\/span><\/p>\n

    Meqen\u00ebse pra, adhurimi kolektiv \u00ebsht\u00eb shum\u00eb i nevojsh\u00ebm, le t\u00eb ndalemi tani n\u00eb kushtet p\u00ebr nj\u00eb adhurim t\u00eb mir\u00eb, si edhe n\u00eb v\u00ebshtir\u00ebsit\u00eb e tij. Do t\u00eb mundnim t’i ndajm\u00eb k\u00ebto t\u00eb fundit n\u00eb tri kategori: n\u00eb ato q\u00eb burojn\u00eb qart\u00eb nga ne, n\u00eb ato q\u00eb vijn\u00eb nga djalli dhe n\u00eb t\u00eb tjerat – nga mjedisi. Por, preferojm\u00eb nj\u00eb metodik\u00eb tjet\u00ebr, gjithashtu t\u00eb trefisht\u00eb: Cili duhet t\u00eb jet\u00eb q\u00ebndrimi dhe p\u00ebrballimi yn\u00eb para, gjat\u00eb dhe pas mbarimit t\u00eb sh\u00ebrbes\u00ebs ose me fjal\u00eb t\u00eb tjera, jasht\u00eb, brenda dhe jasht\u00eb kish\u00ebs?<\/span><\/span><\/p>\n

    E para: At\u00ebher\u00eb kur Moisiu shkoi n\u00eb maj\u00ebn e Sinait, q\u00eb t\u00eb takoj\u00eb t\u00eb Lartin dhe t\u00eb marr\u00eb porosit\u00eb e Tij “b\u00ebheshin z\u00ebra dhe vet\u00ebtima dhe re e zez\u00eb… z\u00ebri i boris\u00eb kumbonte fort dhe u frik\u00ebsua i t\u00ebr\u00eb populli q\u00eb ishte n\u00eb kamp… I t\u00ebr\u00eb Mali i Sinait nxirrte tym, sepse kishte zbritur mbi t\u00eb Per\u00ebndia me zjarr, dhe ngjitej tymi porsi tymi i furr\u00ebs <\/em>(Eks. 19:16-18). “Dhe, meqen\u00ebse i t\u00ebr\u00eb populli u tremb, q\u00ebndruan larg. Dhe i than\u00eb Moisiut: ‘Na fol ti dhe mos t\u00eb na flas\u00eb Per\u00ebndia, se mos vdesim'”<\/em> (20:18-19). <\/span><\/span>Sy njeriu nuk e ka par\u00eb kurr\u00eb t\u00eb T\u00ebr\u00ebfuqishmin. Vet\u00ebm “pan\u00eb vendin, ku q\u00ebndronte Per\u00ebndia i Izraelit; dhe vendin posht\u00eb k\u00ebmb\u00ebve t\u00eb tij si vep\u00ebr tull\u00eb zafiri dhe si dukje kupe qiellore p\u00ebr sa i p\u00ebrket past\u00ebrtis\u00eb”<\/em> (Eks.24:10).<\/span><\/span><\/span><\/p>\n

    M\u00eb von\u00eb, kur Moisiu u lut t\u00eb shikonte Per\u00ebndin\u00eb, Ai iu p\u00ebrgjigj se ishte e pamundur q\u00eb Ta v\u00ebshtronte njeri dhe t\u00eb jetonte. K\u00ebshtu, vet\u00ebm sa do kalonte para tij, nd\u00ebrsa do kishte mbuluar me dor\u00ebn e Tij fytyr\u00ebn e Moisiut dhe at\u00ebher\u00eb do hiqte dor\u00ebn e Tij, q\u00eb i drejti t\u00eb shikonte “pjes\u00ebn e prapme” t\u00eb Tij (Eks.33:8-23), d.m.th. dukurit\u00eb shoq\u00ebruese t\u00eb pranis\u00eb hyjnore, si ret\u00eb e vrenjtura dhe stuhit\u00eb. <\/span><\/span><\/p>\n

    Nj\u00eb pjes\u00eb e himnologjis\u00eb s\u00eb Ipapandis\u00eb v\u00ebrtitet shk\u00eblqyesh\u00ebm n\u00eb dy pole ose m\u00eb sakt\u00eb, n\u00eb nj\u00eb kund\u00ebrv\u00ebnie: e tmerrshme “shfaqja” e hyjnis\u00eb n\u00eb Sina – foshnj\u00eb e pafuqishme Per\u00ebndinjeriu gjat\u00eb hyrjes s\u00eb Tij t\u00eb par\u00eb n\u00eb Tempull (Lluk.2:22). “E pakonceptueshme \u00ebsht\u00eb pra ajo q\u00eb b\u00ebhet n\u00eb ty edhe p\u00ebr engj\u00ebj edhe p\u00ebr t\u00eb vdekshmit”<\/em> (Odeoni i shtat\u00eb i Kanonit). N\u00ebse do hynim n\u00eb err\u00ebsir\u00ebn e Sinait, q\u00eb t\u00eb shikojm\u00eb jo esenc\u00ebn e Per\u00ebndis\u00eb, por vet\u00ebm “pjes\u00ebn e prapme” t\u00eb Tij, do rr\u00ebzoheshim nga tmerri, porsi Izraelit\u00ebt – “zjarr p\u00ebrpara Tij dhe rreth Tij stuhi e fuqishme”<\/em> (Psalm.49:3).<\/span><\/span><\/p>\n

    Por, n\u00eb tempullin e krishter\u00eb shohim, prekim dhe shijojm\u00eb Per\u00ebndin\u00eb! Vendi \u00ebsht\u00eb i shenjt\u00eb, p\u00ebrderisa kisha, Artofori, \u00ebsht\u00eb banesa e p\u00ebrhershme e Per\u00ebndis\u00eb; “tok\u00eb e shenjt\u00eb” q\u00eb merr flak\u00eb, por nuk digjet, si shkurrja q\u00eb kishte par\u00eb Moisiu n\u00eb shkret\u00ebtir\u00eb (Eks.3:1-5). <\/span><\/span><\/p>\n

    Kisha me t\u00eb v\u00ebrtet\u00eb \u00ebsht\u00eb “sht\u00ebpi Per\u00ebndie dhe dera e Qiellit”. Hebrenjt\u00eb kishin t\u00eb drejt\u00ebn t\u00eb hynin n\u00eb nd\u00ebrtesat e tjera t\u00eb kompleksit t\u00eb Tempullit jerusalimitik, por n\u00eb pjes\u00ebn e tij kryesore, n\u00eb t\u00eb Shenjtat e Shenjt\u00ebve, q\u00eb ishin “sh\u00ebmb\u00ebllime” (Heb.9:24) t\u00eb t\u00eb Shenjtave t\u00eb v\u00ebrteta, hynte nj\u00eb her\u00eb n\u00eb vit “vet\u00ebm kryeprifti” (Heb.9:6-7). Por, n\u00eb tempullin ton\u00eb, q\u00eb \u00ebsht\u00eb m\u00eb i shenjt\u00eb nga t\u00eb Shenjtat e Shenjt\u00ebve t\u00eb at\u00ebhershme dhe shum\u00eb m\u00eb i af\u00ebrt me Qiellin, hyn cilido dhe kurdoher\u00eb. \u00c7far\u00eb nderi, por edhe \u00e7far\u00eb p\u00ebrgjegj\u00ebsie. <\/span><\/span><\/p>\n

    E madhe pra \u00ebsht\u00eb frika dhe rreziku i familjarizimit p\u00ebr t\u00eb gjith\u00eb ne dhe sidomos p\u00ebr klerik\u00ebt, q\u00eb t\u00eb hyjm\u00eb d.m.th. dhe t\u00eb sillemi brenda n\u00eb kish\u00eb sikur t\u00eb jet\u00eb nj\u00eb vend i zakonsh\u00ebm dhe jo vend t\u00ebr\u00ebsisht i ve\u00e7ant\u00eb, “sht\u00ebpi Per\u00ebndie”. K\u00ebshtu q\u00eb, gj\u00ebja e par\u00eb q\u00eb k\u00ebrkohet \u00ebsht\u00eb ndjeshm\u00ebria, nd\u00ebrgjegj\u00ebsimi p\u00ebr k\u00ebt\u00eb. <\/span><\/span><\/p>\n

    “Askush q\u00eb \u00ebsht\u00eb jogjeometrik t\u00eb mos hyj\u00eb”, thuhet se kishte shkruajtur Platoni sip\u00ebr der\u00ebs s\u00eb sht\u00ebpis\u00eb s\u00eb tij. Nuk donte q\u00eb t\u00eb futej askush q\u00eb ishte pa gjeometri, ose sepse e konsideronte gjeometrin\u00eb si nj\u00eb kusht t\u00eb domosdosh\u00ebm t\u00eb filozofis\u00eb ose sipas nj\u00eb shpjegimi t\u00eb dyt\u00eb, sepse me fjal\u00ebn “jogjeometrik” n\u00ebnkuptonte josimetriken dhe jo t\u00eb barabart\u00ebn, pra t\u00eb padrejtin, t\u00eb paekuilibruarin.<\/span><\/span><\/p>\n

    “Askush q\u00eb \u00ebsht\u00eb jogjeometrik t\u00eb mos hyj\u00eb”. Ne, le t\u00eb shohim n\u00eb narteksin e kish\u00ebs nj\u00eb tjet\u00ebr th\u00ebnie q\u00eb na ndalon: “Askush q\u00eb \u00ebsht\u00eb i pand\u00ebrgjegjsh\u00ebm mos t\u00eb hyj\u00eb!” Akoma m\u00eb shum\u00eb “larg profan\u00ebt”. Misteret e Krishtit dhe vendi ku celebrohen jan\u00eb pa krahasim t\u00eb ndryshme nga misteret e Eleusin\u00ebs nga t\u00eb cilat q\u00ebndronin “larg profan\u00ebt”. “Jasht\u00eb t\u00eb p\u00ebrlyerit!” Megjithat\u00eb t\u00eb p\u00ebrdhosur jemi t\u00eb gjith\u00eb si m\u00ebkatar\u00eb, meqen\u00ebse “nuk ekziston njeri, q\u00eb nuk do m\u00ebkatoj\u00eb<\/em> (2 Kron.6:36), jemi fajtor\u00eb edhe n\u00eb lidhje me Zotin dhe n\u00eb lidhje me njer\u00ebzit. \u00c7’b\u00ebhet at\u00ebher\u00eb?<\/span><\/span><\/p>\n

    N\u00eb lidhje me t\u00eb af\u00ebrmin ton\u00eb: Tha Shp\u00ebtimtari se n\u00ebse ti “ofron dhurat\u00ebn t\u00ebnde mbi altarin dhe atje do t\u00eb kujtohesh se v\u00ebllai yt ka di\u00e7ka kund\u00ebr teje, l\u00ebre atje dhurat\u00ebn t\u00ebnde para altarit dhe shko m\u00eb par\u00eb pajtohu me v\u00ebllan\u00eb t\u00ebnd dhe at\u00ebher\u00eb duke ardhur ofro dhurat\u00ebn t\u00ebnde”<\/em> (Mat.5:23-24). Sa e \u00e7muar dhe e domosdoshme p\u00ebr hyrjen ton\u00eb t\u00eb denj\u00eb n\u00eb kish\u00eb jan\u00eb marr\u00ebdh\u00ebniet tona harmonike me v\u00ebllez\u00ebrit tan\u00eb! L\u00ebr Per\u00ebndin\u00eb t\u00eb pres\u00eb. P\u00ebrpar\u00ebsin\u00eb e ka v\u00ebllai! N\u00eb lidhje me Per\u00ebndin\u00eb: T\u00eb njohim mjerimin ton\u00eb, q\u00eb \u00ebsht\u00eb n\u00eb kund\u00ebrshtim t\u00eb plot\u00eb me shenjt\u00ebrin\u00eb e Tij. Me fjal\u00eb t\u00eb tjera, duhet t\u00eb sundohemi nga predispozicioni i doganierit dhe i plangprish\u00ebsit, q\u00eb T’i pohojm\u00eb me d\u00ebrrmim “M\u00ebkatova tek qielli [tek engj\u00ebjt] dhe para teje”<\/em> (Lluk.15:18) dhe t\u00eb lusim “O Per\u00ebndi, falm\u00eb mua m\u00ebkatarin”<\/em> (Lluk.18:13).<\/span><\/span><\/p>\n

    Nj\u00eb k\u00ebndv\u00ebshtrim dhe p\u00ebrballim i till\u00eb pastron nga p\u00ebrdhosja sipas m\u00ebnyr\u00ebs s\u00eb doganierit dhe t\u00eb plangprish\u00ebsit. Na b\u00ebn t\u00eb zbresim nga kisha t\u00eb drejt\u00ebsuar dhe jo si ai gjoja i drejti, Fariseu, t\u00eb veshur me “stolin\u00eb e par\u00eb” t\u00eb bukuris\u00eb s\u00eb par\u00eb. D.m.th. pendimi pastron dhe risjell n\u00eb bir\u00ebsimin hyjnor para m\u00ebkatit dhe shk\u00eblqimin e njeriut. Kur i T\u00ebr\u00ebfuqishmi i dor\u00ebzonte Dekalogun Moisiut urdh\u00ebroi q\u00eb altar\u00ebt prej guri t\u00eb ngriheshin me gur\u00eb t\u00eb p\u00ebrshtatsh\u00ebm; gur\u00eb t\u00eb till\u00eb ishin gur\u00ebt e palatuar, jo t\u00eb gdhendur (Eks. 20:25). Disi paralelisht shpirtrat q\u00eb p\u00ebrb\u00ebjn\u00eb Kish\u00ebn dhe ofrojn\u00eb adhurimin p\u00ebrpara Hierores, ku ndodhet altari i pagjak, nevojitet t\u00eb jen\u00eb t\u00eb paskalitur, t\u00eb shpenguar, origjinal\u00eb dhe jo falso; t\u00eb padjall\u00ebzuar, t\u00eb plot\u00eb – t\u00eb shenjt\u00eb ose duke u shenjt\u00ebruar n\u00ebp\u00ebrmjet pendimit. Pyeste Davidi: “Kush do ngjitet n\u00eb malin e Zotit [n\u00eb kodr\u00ebn e Jerusalemit, ku ishte vendosur Arka, tempulli i p\u00ebrkohsh\u00ebm] dhe kush do q\u00ebndroj\u00eb n\u00eb vendin e Tij t\u00eb shenjt\u00eb?”<\/em> Dhe p\u00ebrgjigjej vet\u00eb: “I pafajsh\u00ebm n\u00eb duar dhe i past\u00ebr n\u00eb zem\u00ebr” <\/em>(Psalm.23:3-4). Edhe ava Isaak siriani k\u00ebshillon: “Fito past\u00ebrtin\u00eb n\u00eb veprat e tua, q\u00eb t\u00eb shk\u00eblqej\u00eb shpirti yt n\u00eb lutjen t\u00ebnde”<\/em> (Ta evrethenta askitika fq. 92).<\/span><\/span><\/p>\n

    Por, kush \u00ebsht\u00eb p\u00ebrsosm\u00ebrisht i past\u00ebr? Prandaj, p\u00ebrs\u00ebri Davidi ndjente frik\u00eb, k\u00ebshtu q\u00eb bazohej vet\u00ebm n\u00eb dhembshurin\u00eb hyjnore, q\u00eb t\u00eb paraqitej p\u00ebrpara t\u00eb Lartit: “Por un\u00eb n\u00eb shumic\u00ebn e p\u00ebrd\u00ebllimit T\u00ebnd do hyj n\u00eb sht\u00ebpin\u00eb T\u00ebnde, do falem p\u00ebrpara tempullit t\u00ebnd t\u00eb shenjt\u00eb me frik\u00ebn T\u00ebnde”<\/em> (Psalm.5:8). Rrjedhimisht, n\u00ebse do t\u00eb kemi si pasuri zem\u00ebr t\u00eb bardh\u00eb ose q\u00eb b\u00ebhet e bardh\u00eb, d.m.th. me predispozicion dhe p\u00ebrpjekje pendimi dhe pastrimi, dhe akoma me frik\u00ebn e Per\u00ebndis\u00eb, mezi do presim \u00e7astin q\u00eb do gjendemi n\u00eb adhurim. “Sipas m\u00ebnyr\u00ebs q\u00eb sorkadhja d\u00ebshiron fort [t\u00eb jet\u00eb tek] burimet e uj\u00ebrave, k\u00ebshtu d\u00ebshiron fort shpirt im tek Ty, o Per\u00ebndi. Shpirti im pati etje p\u00ebr Per\u00ebndin\u00eb e gjall\u00eb [n\u00eb kund\u00ebrshtim me idhujt e vdekur]. Kur do vete dhe do paraqitem n\u00eb faqen e Per\u00ebndis\u00eb?”<\/em> (Psalm.41:2-3). E brente psalmistin fakti q\u00eb ishte larguar nga shenjt\u00ebrorja p\u00ebr shkak kushtesh jo normale. D\u00ebshira e tij e zjarrt\u00eb e paraqiste kthimin e tij t\u00eb ardhsh\u00ebm si di\u00e7ka t\u00eb sigurt: “Do hyj tek altari i Per\u00ebndis\u00eb, tek Per\u00ebndia q\u00eb d\u00ebfren rinin\u00eb time”<\/em> (Psalm. 42:4); le ta d\u00ebgjojn\u00eb t\u00eb rinjt\u00eb! Ja cili \u00ebsht\u00eb g\u00ebzimi i v\u00ebrtet\u00eb dhe jo g\u00ebzimi i ariut – ariu duket se g\u00ebzon, meq\u00eb k\u00ebrcen. N\u00eb fakt, realiteti \u00ebsht\u00eb zinxhiri n\u00eb hund\u00eb; dikush tjet\u00ebr i bie daulles (djalli i bie daulles dhe gjoja g\u00ebzohet dhe k\u00ebrcen i n\u00ebnshtruari i tij).<\/span><\/span><\/p>\n

    Konkluzioni i m\u00eb t\u00eb lart\u00ebve: T\u00eb mos na r\u00ebndojn\u00eb arsye q\u00eb largojn\u00eb Hirin e shenjt\u00eb dhe e dyta, t\u00eb jemi t\u00eb nd\u00ebrgjegjsh\u00ebm p\u00ebr shenjt\u00ebrin\u00eb e vendit dhe t\u00eb koh\u00ebs, q\u00eb t\u00eb hyjm\u00eb me harepik\u00ebllim, me hare, por edhe me ndrojtje dhe frik\u00eb. Pik\u00ebrisht shpres\u00ebtaria \u00ebsht\u00eb rezultat i besimit te Zoti dhe i besimit p\u00ebr pranin\u00eb e Tij n\u00eb tempull. Prandaj dhjaku ose presviteri n\u00eb \u00e7do fillim t\u00eb sh\u00ebrbesave m\u00eb kryesore t\u00eb nj\u00ebzetekat\u00ebror\u00ebshit, q\u00eb jan\u00eb Mbr\u00ebm\u00ebsorja dhe M\u00ebngjesorja, si edhe n\u00eb fillim t\u00eb Liturgjis\u00eb Hyjnore, fton besimtar\u00ebt: “P\u00ebr k\u00ebt\u00eb sht\u00ebpi t\u00eb shenjt\u00eb dhe p\u00ebr ata q\u00eb hyjn\u00eb brenda n\u00eb t\u00eb me bes\u00eb, shpres\u00ebtari dhe frik\u00eb Per\u00ebndie, le t’i lutemi Zotit”. T\u00eb kemi shpres\u00ebtari n\u00eb kish\u00eb, por sigurisht, e para \u00ebsht\u00eb t\u00eb shkojm\u00eb n\u00eb kish\u00eb! <\/span><\/span><\/p>\n

    T\u00eb shumta pengesat. Faktor\u00eb objektiv\u00eb dhe subjektiv\u00eb. P.sh. kur festohen shenjtor\u00ebt e m\u00ebdhenj, besimtar\u00ebt jan\u00eb t\u00eb detyruar t\u00eb punojn\u00eb, kur nuk kan\u00eb veprimtari private dhe mund t\u00eb vendosin vet\u00eb. K\u00ebshtu, mundet q\u00eb kalendari kishtar t\u00eb shkruaj\u00eb “29 qershor: kujtimi i Petrit dhe Pavlit, apostujve t\u00eb m\u00ebdhenj protokorifej. Pushim dhe hahet peshk [pavar\u00ebsisht se mund t\u00eb jet\u00eb e m\u00ebrkur\u00eb ose e premte]”. Megjithat\u00eb, t\u00eb krishter\u00ebt jan\u00eb t\u00eb detyruar jo vet\u00ebm t\u00eb mos b\u00ebjn\u00eb pushim, por edhe t\u00eb mos shkojn\u00eb n\u00eb kish\u00eb. T\u00eb pakt\u00ebn, t\u00eb mos humbasim mbr\u00ebm\u00ebsoret. Le t’i rizbulojm\u00eb! Troparet e shk\u00eblqyesh\u00ebm p\u00ebrb\u00ebjn\u00eb hyrjen m\u00eb t\u00eb mir\u00eb t\u00eb fest\u00ebs. Madje, n\u00ebse ti di ngjarjet e s\u00eb kremtes ose jet\u00ebn e shenjtorit q\u00eb festohet, nuk humbet asgj\u00eb nga himnologjia. Ndjek dhe p\u00ebrvet\u00ebson gjith\u00e7ka! <\/span><\/span><\/p>\n

    T\u00eb pakt\u00ebn, le t\u00eb mos sakrifikojm\u00eb pushimin e s\u00eb Diel\u00ebs dhe elementin e saj qendror, kish\u00ebrimin. Nuk kuptohet i krishteri i shk\u00ebputur nga kisha. Le t\u00eb p\u00ebrmendim si pik\u00eb referimi, se Sinodi i Gjasht\u00eb Ekumenik, n\u00eb Konstandinopoj\u00eb, d\u00ebbon (aforizon) me an\u00eb t\u00eb kanonit t\u00eb tij t\u00eb 80t\u00eb ata q\u00eb, megjith\u00ebse gjenden n\u00eb qytet (ku ka kisha), n\u00eb “tri t\u00eb Diela radhazi” mungojn\u00eb nga Liturgjia. P\u00ebrjashtohen nga d\u00ebnimi ata q\u00eb kan\u00eb ndonj\u00eb nevoj\u00eb t\u00eb r\u00ebnd\u00eb (p.sh. s\u00ebmundje). Praktikisht, \u00ebsht\u00eb e v\u00ebshtir\u00eb t\u00eb mbahen lista n\u00eb enorit\u00eb e m\u00ebdha t\u00eb qyteteve, se cili vjen dhe cili jo, por p\u00ebrfundimisht, ai q\u00eb nuk merr pjes\u00eb n\u00eb Liturgji \u00ebsht\u00eb i vet\u00ebaforizuar (vet\u00ebd\u00ebbuar)!<\/span><\/span><\/p>\n

    Elementi i par\u00eb i duksh\u00ebm i besimtarit \u00ebsht\u00eb dashuria p\u00ebr sh\u00ebrbesat, pjes\u00ebmarrja e tij n\u00eb to dhe sidomos n\u00eb Misteret e Shenjta dhe aq m\u00eb tep\u00ebr, n\u00eb Liturgji. “Ai shkon n\u00eb kish\u00eb”, thon\u00eb t\u00eb tjer\u00ebt. E kan\u00eb t\u00eb pamundur t’i shikojn\u00eb thell\u00ebsit\u00eb e zemr\u00ebs, por shikojn\u00eb pamjen e jashtme, kish\u00ebrimin, di\u00e7ka shum\u00eb t\u00eb dukshme, alfabetin dhe baz\u00ebn e shpres\u00ebtaris\u00eb. \u00cbsht\u00eb e pakonceptueshme t\u00eb zot\u00ebroj\u00eb dikush spiritualitet (gjoja) t\u00eb lart\u00eb dhe t\u00eb mos shkel\u00eb n\u00eb kish\u00eb, ashtu si\u00e7 \u00ebsht\u00eb e pakuptueshme t\u00eb ket\u00eb diell nj\u00eb bodrum i mbyllur nga t\u00eb t\u00ebra an\u00ebt, pa dritare. Shum\u00eb i nevojsh\u00ebm adhurimi! <\/span><\/span><\/p>\n

    Prandaj Satanai lufton t\u00eb na lidh\u00eb me litar\u00eb, me q\u00ebllim q\u00eb t\u00eb mos shkojm\u00eb n\u00eb mbledhjen e adhurimit. I ligu shfryt\u00ebzon dhe nxjerr n\u00eb pah edhe v\u00ebshtir\u00ebsi – pengesat tona subjektive. Kishte lidhur t\u00eb k\u00ebrrusur\u00ebn p\u00ebr 18 vjet, por megjithat\u00eb nuk ia kishte arritur t’i priste dhe t’i largonte d\u00ebshir\u00ebn hyjnore.<\/span><\/span><\/p>\n

    Po tek ne \u00e7far\u00eb b\u00ebn? Na lidh n\u00eb krevat m\u00ebngjesin e s\u00eb diel\u00ebs me nj\u00eb mij\u00eb justifikime, me dembeliz\u00ebm, d.m.th. nj\u00ebsoj si i plog\u00ebshti i Fjal\u00ebve t\u00eb Urta, q\u00eb justifikohet “luani [\u00ebsht\u00eb] n\u00eb rrug\u00eb, nd\u00ebrsa shesheve [ka] vras\u00ebs”<\/em> (Fjal\u00ebt e Urta 22:13) – v\u00ebshtir\u00ebsi t\u00eb frikshme dhe t\u00eb pakap\u00ebrcyeshme me t\u00eb v\u00ebrtet\u00eb! Djalli p\u00ebshp\u00ebrit me lig\u00ebsi dhe n\u00eb m\u00ebnyr\u00eb josh\u00ebse: “Je pak pa qejf. S’ka gj\u00eb, shko t\u00eb diel\u00ebn tjet\u00ebr. \u00cbsht\u00eb koha e ftoht\u00eb dhe do t\u00eb ftohesh, n\u00ebse do t\u00eb ngrihesh her\u00ebt dhe do t\u00eb t\u00eb lag\u00eb vesa”. Ose “Ke fjetur pak, dje shikoje televizor (!) deri von\u00eb. Nuk u p\u00ebrmbys bota, o i shkret\u00eb, n\u00ebse do mungosh nj\u00eb her\u00eb. Per\u00ebndia \u00ebsht\u00eb p\u00ebrd\u00ebllimtar”! Ose “Sot ke shum\u00eb pun\u00eb. Shkove jav\u00ebn e kaluar”.<\/span><\/span> Ai q\u00eb b\u00ebn di\u00e7ka dhe vazhdon, megjith\u00ebse vjen ora e lutjes, mashtrohet nga demon\u00ebt, na zbulon sh\u00ebn Joani i Shkall\u00ebs (28.39), nd\u00ebrsa sh\u00ebn Kozma etolosi thekson, se parat\u00eb e fituara t\u00eb diel\u00ebn jan\u00eb t\u00eb mallkuara – n\u00ebse \u00ebsht\u00eb i detyruar dikush (p.sh. \u00e7obani) t\u00eb punoj\u00eb t\u00eb diel\u00ebn, duhet q\u00eb fitimi i dit\u00ebs t’u jepet nevojtar\u00ebve, k\u00ebshillon shenjti.<\/span><\/span><\/span><\/p>\n

    Djalli kurdis dhe ofron nj\u00eb mori v\u00ebshtir\u00ebsish dhe na b\u00ebn rrethim, dhe na lidh litar t\u00eb shkurt\u00ebr, q\u00eb t\u00eb mos arrijm\u00eb dot deri tek Kisha. Ose t\u00eb pakt\u00ebn, p\u00ebrpiqet q\u00eb t\u00eb mos shkojm\u00eb her\u00ebt. Humbasim m\u00ebngjesoren, e cila ashtu si edhe mbr\u00ebm\u00ebsorja shqyrton t\u00eb kremten n\u00eb thell\u00ebsi dhe n\u00eb m\u00ebnyr\u00eb shum\u00eb t\u00eb dobishme shpirt\u00ebrisht. Humbasim hyrjen, parap\u00ebrgatitjen dhe arrijm\u00eb vet\u00ebm n\u00eb Liturgji, p\u00ebr t\u00eb mos th\u00ebn\u00eb se ndonj\u00ebher\u00eb at\u00ebher\u00eb kur Mistagogjia ka ecur shum\u00eb p\u00ebrpara. Liturgjia \u00ebsht\u00eb kurora, \u00e7atia dhe plot\u00ebsimi i fest\u00ebs. Pa struktur\u00ebn e plot\u00eb ajo vazhdon sigurisht t\u00eb p\u00ebrb\u00ebj\u00eb Misterin m\u00eb t\u00eb madh, por e shk\u00ebputur nga e kremtja na duket si nj\u00eb Liturgji e zakonshme. I n\u00ebnvleft\u00ebsuam festat dhe t\u00eb dielat – dhe e diela \u00ebsht\u00eb festa m\u00eb e madhe, festa e Ngjalljes. Ungjijt\u00eb e m\u00ebngjesoreve t\u00eb saj, k\u00ebndimet dhe psalmet jan\u00eb d\u00ebfrim! \u00c7do t\u00eb diel p\u00ebrjetojm\u00eb p\u00ebrs\u00ebri g\u00ebzimin e Pashk\u00ebs.<\/span><\/span><\/p>\n

    Gjynah pra, n\u00ebse kufizohemi vet\u00ebm tek nj\u00eb qiri, n\u00ebse b\u00ebjm\u00eb vet\u00ebm formalisht adetin: “\u00cbsht\u00eb e kremte e madhe sot, dit\u00eb e sh\u00ebnuar, duhet t\u00eb shkojm\u00eb n\u00eb kish\u00eb; \u00ebsht\u00eb zakon”. Ose “T\u00eb ndezim nj\u00eb qiri, q\u00eb t\u00eb shkoj\u00eb mir\u00eb java dhe t\u00eb shkoj\u00eb mbar\u00eb \u00e7\u00ebshtja q\u00eb na shqet\u00ebson”. Aq m\u00eb tep\u00ebr, adhurimi yn\u00eb nuk ka karakter magjik; me veprimin e jasht\u00ebm, le t\u00eb themi me ofert\u00ebn e qiriut, nuk e detyrojm\u00eb hyjnin\u00eb, do apo nuk do, t\u00eb na plot\u00ebsoj\u00eb k\u00ebrkes\u00ebn. Veprimi i jasht\u00ebm, pa komunikim t\u00eb brendsh\u00ebm me shpirtin, nuk arrin t\u00eb b\u00ebhet ombrell\u00eb q\u00eb t\u00eb na mbroj\u00eb nga e keqja; nuk b\u00ebhet magnet i palogjiksh\u00ebm dhe i papersonifikuar q\u00eb do t\u00eb t\u00ebrheq\u00eb patjet\u00ebr t\u00eb mir\u00ebn. Edhe qiriu q\u00eb ofrohet me zem\u00ebr t\u00eb bardh\u00eb ka sigurisht vler\u00ebn e tij, por \u00ebsht\u00eb vet\u00ebm disa pika t\u00eb Hirit n\u00eb krahasim me Misterin, q\u00eb \u00ebsht\u00eb kroi i Hirit. Vitet e kaluara ekzistonte edhe nj\u00eb justifikim tjet\u00ebr: “Mbetet vet\u00ebm nj\u00eb dit\u00eb n\u00eb jav\u00eb p\u00ebr \u00e7lodhje, e diela. Si t\u00eb ngrihesh her\u00ebt?”. Por tani pothuajse t\u00eb gjith\u00eb zyrtar\u00ebt, ata q\u00eb punojn\u00eb n\u00eb sektorin shtet\u00ebror, nx\u00ebn\u00ebsit e student\u00ebt, ata q\u00eb punojn\u00eb n\u00eb sektor\u00eb privat\u00eb apo nd\u00ebrmarrje, kan\u00eb pes\u00ebdit\u00ebshin, kan\u00eb pushim edhe t\u00eb shtun\u00ebn.<\/span><\/span><\/p>\n

    Megjithat\u00eb tundimi \u00ebsht\u00eb i madh. Por n\u00ebse do b\u00ebhej fjal\u00eb p.sh. p\u00ebr ekskursion, me shum\u00eb vullnet edhe q\u00eb pa gdhir\u00eb do t\u00eb ishim n\u00eb k\u00ebmb\u00eb. Le t\u00eb mendojm\u00eb dhe le t\u00eb marrim shembuj nga njer\u00ebz t\u00eb vendeve t\u00eb tjera. Atje besimtar\u00ebt, p.sh. emigrant\u00ebt tan\u00eb, ndodh t\u00eb udh\u00ebtojn\u00eb me or\u00eb t\u00eb t\u00ebra p\u00ebr t\u00eb vajtur n\u00eb kish\u00eb. N\u00eb koh\u00ebn e p\u00ebrndjekjeve t\u00eb sistemit komunist, kish\u00ebrimi i kushtonte gjith\u00eb familjes – rrezikohej vendi i pun\u00ebs, e drejta e studimit e t\u00eb tjera. E dim\u00eb q\u00eb k\u00ebtu n\u00ebse dikush b\u00ebnte shenj\u00ebn e kryqit, i kushtonte deri burgim, dhe \u00e7far\u00eb burgimi? Burgjet e at\u00ebhershme nuk krahasohen me t\u00eb sotmit. Nuk flasim p\u00ebr kish\u00ebrim n\u00eb at\u00eb koh\u00eb p\u00ebr arsyen “e thjesht\u00eb”, sepse kishat ishin shkat\u00ebrruar ose ishin kthyer n\u00eb stalla. T\u00eb gjitha k\u00ebto le t\u00eb na b\u00ebhen “or\u00eb me zile”, q\u00eb t\u00eb na zgjojn\u00eb nga gjumi shpirt\u00ebror dhe trupor, me q\u00ebllim q\u00eb t\u00eb vrapojm\u00eb n\u00eb Liturgji.<\/span><\/span><\/p>\n

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    Vazhdojm\u00eb tani gjat\u00eb kish\u00ebrimit, brenda n\u00eb kish\u00eb, meqen\u00ebse nuk mjafton t\u00eb shkojm\u00eb thjesht deri n\u00eb kish\u00eb. Kisha! Gjith\u00e7ka, ikonat, arkitektura, kupola q\u00eb na t\u00ebrheq shikimin lart, t\u00eb gjitha t\u00eb \u00e7ojn\u00eb te Per\u00ebndia i Lart\u00eb, n\u00eb kund\u00ebrshtim me aksesor\u00ebt dhe pajisjet jet\u00ebsore, mobiliet luksoze, kuzhinat e shtrenjta, televizor\u00ebt me plazm\u00eb etj., q\u00eb t\u00eb t\u00ebrheqin posht\u00eb. N\u00eb kish\u00eb edhe muret flasin. Aq m\u00eb tep\u00ebr kur \u00ebsht\u00eb ora e adhurimit! At\u00ebher\u00eb me t\u00eb v\u00ebrtet\u00eb zbret Qielli n\u00eb tok\u00eb. Hyre? T\u00ebrhiqu n\u00eb nj\u00eb cep, hape zemr\u00ebn t\u00ebnde dhe thith! “Kur kryhet sh\u00ebrbesa shikoj t\u00ebr\u00eb kish\u00ebn si zjarr”<\/em>, rr\u00ebfente ava Markelini i Thivaid\u00ebs. Dhe kur b\u00ebhet p\u00ebrl\u00ebshimi, p\u00ebrs\u00ebri largohej zjarri (Jerontikoja e Madhe IV, 340).<\/span><\/span><\/p>\n

    Mistagogjia hyjnore p\u00ebrb\u00ebn p\u00ebrmbledhjen dhe rikapitullimin e gjith\u00e7kaje, madje edhe nga ana “historike”. T\u00eb gjitha kan\u00eb dometh\u00ebnien e tyre. P\u00ebr shembull, Hyrja e Vog\u00ebl me Ungjillin simbolizon hyrjen e Krishtit n\u00eb aktivitetin publik dhe fillimin e predikimit t\u00eb Ungjillit. E Madhja, simbolizon pritjen me dafina (t\u00eb Diel\u00ebn e Palmave) dhe ardhjen e \u00c7lirimtarit n\u00eb P\u00ebsim. N\u00ebp\u00ebrmjet veprimeve q\u00eb kryhen brenda Liturgjis\u00eb, merr pjes\u00eb i t\u00ebr\u00eb njeriu shpirt-trupor: shikimi, n\u00eb zhvillimin e ngjarjeve; d\u00ebgjimi, n\u00eb k\u00ebndimet dhe psalmimet; nuhatja n\u00eb “Le t\u00eb drejtohet lutja ime si temjan p\u00ebrpara Teje” <\/em>(Psalm.140:2); prekja dhe shijimi, n\u00eb Dhuratat e Shenjta.<\/span><\/span><\/p>\n

    Pra, n\u00ebse lutja e djeg djallin, Liturgjia Hyjnore e p\u00ebrv\u00eblon at\u00eb, sepse nuk \u00ebsht\u00eb vet\u00ebm lutje, por edhe Misteri i friksh\u00ebm. K\u00ebshtu q\u00eb dinaku e lufton ashp\u00ebr. Shkalla e sh\u00ebn Joanit na hap ekranin e satelitit shpirt\u00ebror dhe shikojm\u00eb “se kur bu\u00e7et trumbeta shpirt\u00ebrore [kambana] mblidhen n\u00eb m\u00ebnyr\u00eb t\u00eb dukshme v\u00ebllez\u00ebrit, nd\u00ebrsa n\u00eb m\u00ebnyr\u00eb t\u00eb padukshme armiqt\u00eb” dhe p\u00ebrpiqen me lloj-lloj m\u00ebnyrash q\u00eb ta shp\u00ebrndajn\u00eb dhe ta b\u00ebjn\u00eb t\u00eb pafrytsh\u00ebm, ta asgj\u00ebsojn\u00eb adhurimin.<\/span><\/span><\/p>\n

    Me t\u00eb v\u00ebrtet\u00eb, shpesh na shkaktojn\u00eb “plog\u00ebshti”, na prishin hovin. Kalon \u00e7iraku i Satanait, velzevuli, me penelin e tij nga krevati, por kalon edhe nga karrigia n\u00eb kish\u00eb dhe na lyen syt\u00eb me ser\u00ebn e tij. Dhe qepallat r\u00ebndohen, dremit dhe l\u00ebshohesh, sipas vizionit t\u00eb nj\u00eb osh\u00ebnari. Kalon ora pa kuptim, k\u00ebndimet dhe psalmet e tingujve qiellor\u00eb t\u00eb melodive shpirt\u00ebrore bizantine nuk na prekin, nd\u00ebrsa duhej t\u00eb na thitheshin deri te palca kurrizore, meqen\u00ebse \u00ebsht\u00eb di\u00e7ka unikale, e pap\u00ebrs\u00ebritshme. Ka hir. E ul Qiellin n\u00eb tok\u00eb. Ushtron nj\u00eb t\u00ebrheqje kolosale tek ata me predispozicion t\u00eb mir\u00eb. \u00cbsht\u00eb e pranueshme nj\u00ebz\u00ebri, se adhurimi orthodhoks \u00ebsht\u00eb mjeti i par\u00eb i misionarizmit! Shum\u00eb joorthodhoks\u00eb pranuan Orthodhoksin\u00eb ton\u00eb meqen\u00ebse “rastisi” t\u00eb njohin adhurimin e saj. T\u00eb krishter\u00ebt e tjer\u00eb, dhe kryesisht protestant\u00ebt, kan\u00eb adhurim t\u00eb that\u00eb, n\u00ebse kan\u00eb adhurim, meqen\u00ebse atje sundon vet\u00ebm “fjala e Per\u00ebndis\u00eb”, por kjo shpesh si mbules\u00eb dhe mask\u00eb e fjal\u00ebs njer\u00ebzore. “Fjal\u00eb, fjal\u00eb, fjal\u00eb…”, thoshte nj\u00eb pastor q\u00eb u pag\u00ebzua dhe madje u dor\u00ebzua edhe murg.<\/span><\/span><\/p>\n

    P\u00ebr fuqin\u00eb e adhurimit flet qart\u00eb fakti i krishterizimit t\u00eb rus\u00ebve. Tregohet n\u00eb Kronikat e Kievit, se kur mbreti Vladimir, q\u00eb m\u00eb pas u shpall shenjtor, l\u00ebkundej se cil\u00ebn fe duhej t\u00eb pranonte, d\u00ebrgoi njer\u00ebz q\u00eb t\u00eb njohin besimet m\u00eb kryesore. Kur u kthye delegacioni nga Bizanti, i zbuluan t\u00eb mall\u00ebngjyer se kur ishin duke ndjekur sh\u00ebrbes\u00ebn brenda n\u00eb Sh\u00ebn Sofi, kujtonin se gjendeshin n\u00eb Qiej. Kjo ishte feja e shk\u00eblqyeshme! <\/span><\/span><\/p>\n

    N\u00ebse gjithmon\u00eb adhurimi i p\u00ebrbashk\u00ebt \u00ebsht\u00eb di\u00e7ka e paz\u00ebvend\u00ebsueshme, shum\u00eb m\u00eb tep\u00ebr \u00ebsht\u00eb adhurimi i festave t\u00eb m\u00ebdha. Na m\u00ebson p\u00ebrs\u00ebri drita e Sinait, Joani, q\u00eb ashtu si mbret\u00ebrit e lasht\u00eb ndanin dhurata tek ushtar\u00ebt n\u00eb disa raste shum\u00eb t\u00eb ve\u00e7anta ose p\u00ebrvjetor\u00eb – si amnistit\u00eb e sotme p\u00ebr t\u00eb d\u00ebnuarit, me rastin e dit\u00ebve t\u00eb sh\u00ebnuara – k\u00ebshtu edhe Mbreti Krisht: U jep dhurata njer\u00ebzve t\u00eb Tij t\u00eb p\u00ebrkushtuar gjat\u00eb festave shum\u00eb t\u00eb m\u00ebdha<\/em> (Shkalla 31.17).<\/span><\/span><\/p>\n

    Pra, himnologjia e panaireve fetare \u00ebsht\u00eb t\u00eb pakt\u00ebn nj\u00eb dhurat\u00eb e \u00e7muar nga Zoti p\u00ebr besimtar\u00ebt e zellsh\u00ebm, t\u00eb zjarrt\u00eb dhe t\u00eb kujdessh\u00ebm! Kjo q\u00eb tham\u00eb nuk \u00ebsht\u00eb fjal\u00eb goje, por realitet i gjall\u00eb. \u00c7far\u00eb humbasin ata q\u00eb nuk vijn\u00eb n\u00eb kish\u00eb ose vijn\u00eb, por nuk ndjekin me shpirt. Dinaku u vjedh me dinak\u00ebri mendjen dhe e drejton n\u00eb \u00e7\u00ebshtje t\u00eb shumta, duke e shqitur nga q\u00ebndrimi pran\u00eb Per\u00ebndis\u00eb. Fatkeq\u00ebsisht dhe n\u00eb m\u00ebnyr\u00eb t\u00eb frikshme, deri edhe mendime m\u00ebkatare v\u00ebrtiten n\u00eb mendje, si p.sh. mbajtje m\u00ebrie (ai atje, q\u00eb m\u00eb ka fyer, do t’ia tregoj un\u00eb…), qortime (si rri ashtu ai ose si \u00ebsht\u00eb krehur ajo), mburrje e kot\u00eb (sa t\u00eb bukura rrobat e mia t\u00eb reja), madje edhe gryk\u00ebsi dhe imoralitet. Vajton poeti: “Shum\u00eb her\u00eb duke b\u00ebr\u00eb himnodin\u00eb u gjeta duke kryer m\u00ebkatin. Nga nj\u00eb an\u00eb duke th\u00ebn\u00eb me gjuh\u00eb troparet, nd\u00ebrsa me shpirt duke i menduar t\u00eb \u00e7rregullta”<\/em>. M\u00ebkate t\u00eb shumta me gjakftoht\u00ebsi ose me “vjedhjen e mendjes”. <\/span><\/span><\/p>\n

    Kishte t\u00eb drejt\u00eb pra ava Theodhori i N\u00ebnt\u00eb, q\u00eb besonte se “n\u00ebse do na llogaris\u00eb Per\u00ebndia pakujdesit\u00eb n\u00eb lutjet dhe skllav\u00ebrimet [e mendjes] gjat\u00eb psalmimeve, nuk mund t\u00eb shp\u00ebtojm\u00eb”. N\u00ebse do shtosh k\u00ebtu edhe bisedat e kota, p\u00ebr t\u00eb mos u shprehur m\u00eb r\u00ebnd\u00eb, q\u00eb shkaktojn\u00eb shp\u00ebrqendrimin edhe t\u00eb t\u00eb tjer\u00ebve dhe l\u00ebvizjet pa q\u00ebllim, hyrjet – daljet n\u00eb kish\u00eb, at\u00ebher\u00eb \u00e7far\u00eb b\u00ebhet? Kisha nuk \u00ebsht\u00eb nj\u00eb vend i zakonsh\u00ebm, kafene p\u00ebr muhabet, as trotuar p\u00ebr ecje, as plazh p\u00ebr veshje jo t\u00eb hijshme dhe jo serioze. Fol\u00ebm p\u00ebr mendime gryk\u00ebsie gjat\u00eb sh\u00ebrbes\u00ebs – \u00e7far\u00eb do t\u00eb ham\u00eb, kur do mbaroj\u00eb Liturgjia etj. Jeta e osh\u00ebnar Andreas, i marr\u00eb p\u00ebr Krishtin, na rr\u00ebfen ngjarjen e m\u00ebposhtme:<\/span><\/span><\/p>\n

    Nj\u00eb i ri per\u00ebndidash\u00ebs kishte zakon t\u00eb mbante gjat\u00eb Jav\u00ebs s\u00eb Bardh\u00eb jo vet\u00ebm “tridit\u00ebsh”-in (tri dit\u00eb pa pir\u00eb dhe pa ngr\u00ebn\u00eb), por “pes\u00ebdit\u00ebsh”. Fillonte t\u00eb hante pasi kungonte t\u00eb shtun\u00ebn e Sh\u00ebn Theodhorit. Deri at\u00ebher\u00eb nuk fuste n\u00eb goj\u00eb as uj\u00eb. Nj\u00ebher\u00eb ndodhi q\u00eb, pas nj\u00eb pes\u00ebdit\u00ebshi, nd\u00ebrsa gatuante n\u00eb dhom\u00ebn e tij n\u00eb pallatin e tyre t\u00eb pasur, ra kambana p\u00ebr sh\u00ebrbes\u00ebn. La tenxheren n\u00eb zjarr dhe vrapoi n\u00eb kish\u00eb. Por atje e luftoi shum\u00eb fort i ligu: “Nj\u00eb jav\u00eb pa shijuar ose pir\u00eb asgj\u00eb; t’u tha stomaku, u trete! \u00cbsht\u00eb e logjikshme t\u00eb hash sot mbas kaq dit\u00ebsh agj\u00ebrimi. Nuk i the asnj\u00ebrit t\u00eb kujdeset p\u00ebr fasulet e tua. Shko t\u00eb shikosh se mos ngjiten dhe vjen er\u00eb gjith\u00eb sht\u00ebpia. Kish\u00ebn atje e ke, nuk ik\u00ebn!”<\/em>. I riu e kund\u00ebrshtoi me mendim t\u00eb mir\u00eb, d.m.th. i T\u00ebr\u00ebfuqishmi q\u00eb kujdeset p\u00ebr krijes\u00ebn e Tij nuk do t’ia privonte ushqimin. Dhe mbeti deri n\u00eb fund t\u00eb Liturgjis\u00eb. N\u00eb fillim, na dha shembull e k\u00ebrrusura p\u00ebr 18 vjet. Tani na m\u00ebson jo koh\u00ebzgjatja, por intensiteti – nj\u00eb pes\u00ebdit\u00ebsh pa pir\u00eb as edhe uj\u00eb – i durimit t\u00eb t\u00eb riut heroik. I “g\u00eblltiti” q\u00eb t\u00eb dy sipas shprehjes psalmike “zelli i sht\u00ebpis\u00eb” s\u00eb Per\u00ebndis\u00eb (Psalm.68:10; Joan.2:17). Megjithat\u00eb, nuk mbaroi k\u00ebtu historia jon\u00eb. Sapo djali kthehet n\u00eb sht\u00ebpi, i gjen t\u00eb gjith\u00eb t\u00eb habitur; nj\u00eb arom\u00eb e k\u00ebndshme, s’dihej nga vinte, ishte p\u00ebrhapur kudo. Drejtohet p\u00ebr tek dhoma e tij dhe shikon nj\u00eb t\u00eb ri shum\u00eb t\u00eb gjat\u00eb, me fytyr\u00eb q\u00eb shk\u00eblqente dhe t\u00eb stolisur me flori, i cili po trazonte gjell\u00ebn, e provoi, pastaj nxori nga gjoksi i tij di\u00e7ka si er\u00ebza dhe e hodhi n\u00eb form\u00eb kryqi n\u00eb tenxhere. P\u00ebrfundimisht, pasi i buz\u00ebqeshi nxori flatra dhe fluturoi, ishte engj\u00ebll!<\/span><\/span><\/p>\n

    Sh\u00ebn Epifani, i cili m\u00eb pas u b\u00eb patrik i Konstandinopoj\u00ebs – sepse ai ishte protagonisti i k\u00ebsaj ngjarjeje – as kishte ngr\u00ebn\u00eb m\u00eb par\u00eb edhe as h\u00ebngri ndonj\u00ebher\u00eb gjell\u00eb t\u00eb till\u00eb! (“Osios Andhreas o dhia Hriston salos, Metafrasi Isaak monahu, M. Paraklitu, Oropos, Atiki, 1985, fq.66-69). Gjithashtu, djalli “vendos bishtin e tij” p\u00ebr nj\u00eb adhurim t\u00eb keq, nga ana e atyre q\u00eb jan\u00eb posa\u00e7\u00ebrisht t\u00eb ngarkuar, q\u00eb mbajn\u00eb vendin kryesor n\u00eb kryerjen e sh\u00ebrbesave. Psalja jo e mir\u00eb, ose leximi i keq, shum\u00eb i shpejt\u00eb ose shum\u00eb i ngadalt\u00eb, e v\u00ebshtir\u00ebsojn\u00eb kuptimin. Nd\u00ebrsa e kund\u00ebrta, nj\u00eb lexim shpreh\u00ebs i teksteve i b\u00ebn ato t\u00eb k\u00ebndshme dhe t\u00eb kapshme. Gjynah kur shtremb\u00ebrohen. Fshehin nj\u00eb shumic\u00eb dobish. Tham\u00eb m\u00eb par\u00eb, se thith hirin e sh\u00ebrbesave! Kudo q\u00eb ta kthesh v\u00ebmendjen do t\u00eb ndesh\u00ebsh bim\u00ebsi t\u00eb harlisur, livadhe t\u00eb pasura dhe gjithmon\u00eb t\u00eb gjelb\u00ebruara, g\u00ebzim p\u00ebr syt\u00eb. Shpesh \u00ebsht\u00eb i mjaftuesh\u00ebm nj\u00eb kuptim i vet\u00ebm, nj\u00eb himn q\u00eb t\u00eb shpoj\u00eb si shigjet\u00eb hyjnore shpirtin t\u00ebnd dhe t\u00eb t\u00eb krijoj\u00eb atmosfer\u00eb shpirtd\u00ebrrmuese. At\u00ebher\u00eb t\u00eb \u00ebmb\u00eblson, t\u00eb ngaz\u00ebllon dhe t\u00eb mbush. T\u00eb forcon p\u00ebr dit\u00eb t\u00eb t\u00ebra. <\/span><\/span><\/p>\n

    Fol\u00ebm tashm\u00eb di\u00e7ka p\u00ebr trim\u00ebrin\u00eb. Et\u00ebrit nuk ishin dakord q\u00eb t\u00eb mb\u00ebshteteshin besimtar\u00ebt n\u00eb murin e kish\u00ebs. E konsideronin ngatht\u00ebsi (Shkalla 18.3). Edhe sot n\u00eb vendet sllave nuk ekzistojn\u00eb “stasidhe” (ngjajn\u00eb me stola, por m\u00eb tep\u00ebr jan\u00eb ndihm\u00ebse p\u00ebr t’u mb\u00ebshtetur nd\u00ebrsa q\u00ebndrojm\u00eb n\u00eb k\u00ebmb\u00eb). Shum\u00eb-shum\u00eb, kur dikush lodhet t\u00eb gjunj\u00ebzohet n\u00eb dysheme, edhe pse kjo nuk mund t\u00eb b\u00ebhet zakonisht, pasi besimtar\u00ebt jan\u00eb t\u00eb shumt\u00eb dhe k\u00ebshtu detyrohen t\u00eb rrin\u00eb ngjeshur gjat\u00eb sh\u00ebrbesave edhe pse zgjasin kat\u00ebr – pes\u00eb or\u00eb! Ja cila \u00ebsht\u00eb kostoja e kish\u00ebrimit. Sakrific\u00eb e mundim trupor. Por nj\u00ebkoh\u00ebsisht edhe lodhje shpirt\u00ebrore: t\u00eb mos i lejoj\u00eb mendjes dhe zemr\u00ebs t\u00eb arratiset dhe t\u00eb v\u00ebrdalloset n\u00ebp\u00ebr bot\u00eb. Lufta \u00ebsht\u00eb heroike. I mungonte Eftihit. Le t\u00eb kujtojm\u00eb skenat:<\/span><\/span><\/p>\n

    Kur Pavli gjat\u00eb udh\u00ebtimit t\u00eb tret\u00eb apostolik t\u00eb tij kaloi nga Troja, v\u00ebllez\u00ebrit u grumbulluan p\u00ebr kryerjen e Eukaristis\u00eb Hyjnore t\u00eb Diel\u00ebn n\u00eb dark\u00eb, sipas praktik\u00ebs s\u00eb at\u00ebhershme t\u00eb Kish\u00ebs. Meqen\u00ebse apostulli do ikte t\u00eb nes\u00ebrmen, u predikoi gjat\u00eb, deri n\u00eb mesnat\u00eb. I riu Eftih d\u00ebgjonte i ulur n\u00eb dritaren e katit t\u00eb tret\u00eb. Por nuk vigjiloi, u p\u00ebrkul nga gjumi dhe ra q\u00eb lart n\u00eb tok\u00eb. Dha frym\u00eb n\u00eb vend. Por fatmir\u00ebsisht e ngjalli apostulli korife p\u00ebr g\u00ebzimin e madh t\u00eb t\u00eb gjith\u00ebve (Vep.20:6-12).<\/span><\/span><\/p>\n

    Mos t\u00eb humbim vigjilenc\u00ebn dhe biem n\u00eb qet\u00ebsi vet\u00ebm me pranin\u00eb trupore n\u00eb kish\u00eb; nevojitet edhe shpirt\u00ebrorja. N\u00eb Manastirin e Iviron\u00ebve n\u00eb Malin e Shenjt\u00eb, nj\u00eb klerik i shenjt\u00ebruar n\u00eb koh\u00ebn e temjanisjes parakaloi dik\u00eb pa e temjanisur. Kur m\u00eb von\u00eb e pyet\u00ebn p\u00ebr sjelljen e tij t\u00eb \u00e7uditshme, u habit dhe u p\u00ebrgjigj se nuk e kishte par\u00eb, prandaj dhe nuk e temjanisi. Meq\u00eb hieromonaku njihej p\u00ebr virtytin e tij, et\u00ebrit e shqyrtuan \u00e7\u00ebshtjen. Pas k\u00ebsaj, tjetri pohoi se n\u00eb \u00e7astin konkret mendja e tij vraponte jasht\u00eb vendit t\u00eb shenjt\u00eb (Ark. Ioaniki, Athonikon jerontikon, Selanik 19922 fq.261-262). Her\u00eb t\u00eb tjera temjanisnin “stasidhet” bosh, sepse ata q\u00eb mungonin ishin me sh\u00ebrbim, ku i kishte d\u00ebrguar manastiri – ndoshta ishin duke u p\u00ebrkujdesur p\u00ebr ndonj\u00eb t\u00eb s\u00ebmur\u00eb etj. Nuk ishin fizikisht, por shpirt\u00ebrisht ishin t\u00eb pranish\u00ebm dhe bashk\u00ebluteshin me v\u00ebllaz\u00ebrin\u00eb! Shikojm\u00eb se kemi raste mungese, p\u00ebr shembull, kur ekziston nevoj\u00eb serioze per\u00ebndidash\u00ebse, kujdesje p\u00ebr nj\u00eb t\u00eb s\u00ebmur\u00eb ose mikpritjeje. Por edhe at\u00ebher\u00eb, ai q\u00eb sh\u00ebrben nuk mbetet i paaktivizuar p\u00ebr sa i p\u00ebrket lutjes, por duke ushtruar sh\u00ebrbimin e tij lutet si t\u00eb jet\u00eb p\u00ebrpara Per\u00ebndis\u00eb, meq\u00eb u sh\u00ebrben v\u00ebllez\u00ebrve t\u00eb Krishtit – “p\u00ebrderisa b\u00ebt\u00eb tek nj\u00eb nga v\u00ebllez\u00ebrit e mi t\u00eb vegj\u00ebl, tek un\u00eb b\u00ebt\u00eb”<\/em> (Mat.25:40).<\/span><\/span><\/p>\n

* * *<\/strong><\/span><\/span><\/p>\n

    Tashm\u00eb pas Liturgjis\u00eb dhe jasht\u00eb kish\u00ebs. Le t\u00eb vazhdojm\u00eb klim\u00ebn e adhurimit. N\u00ebse dalim nga Eukaristia Hyjnore dhe duke pir\u00eb kafe nisim muhabet rreth kafes dhe rreth t\u00eb gjithave e t\u00eb gjith\u00ebve, edhe p\u00ebr m\u00eb tep\u00ebr akoma, n\u00ebse do fillojm\u00eb shakat\u00eb dhe pallavrat e kota (Mat.12:36), at\u00ebher\u00eb gjynah – dhe vet\u00ebm gjynah? Avullojn\u00eb bashk\u00eb me “fjal\u00eb fluturuese” dobit\u00eb q\u00eb fituam, shp\u00ebrb\u00ebhet atmosfera e lutjes. \u00c7do gj\u00eb q\u00eb p\u00ebrmend\u00ebm m\u00eb p\u00ebrpara si faktor i suksesit brenda n\u00eb kish\u00eb, vlen pjes\u00ebrisht dhe sipas mund\u00ebsis\u00eb, edhe pas kish\u00ebs -kujdesi dhe jo shp\u00ebrndarja ndihmojn\u00eb n\u00eb frytshm\u00ebrin\u00eb e adhurimit. P\u00ebrndryshe vijn\u00eb zogjt\u00eb dhe han\u00eb far\u00ebn, ashtu si\u00e7 tregoi Zoti n\u00eb paravolin\u00eb e mbjell\u00ebsit (Mat.13:1-23).<\/span><\/span><\/p>\n

    “Nuk lodhet peshkatari shum\u00eb gjat\u00eb nat\u00ebs, brenda dallg\u00ebve dhe t\u00eb ftohtit, q\u00eb t\u00eb kap\u00eb shum\u00eb peshk, q\u00eb pastaj m\u00eb von\u00eb, kur del n\u00eb tok\u00eb, t’i hedh\u00eb n\u00ebp\u00ebr rrug\u00eb, v\u00ebzhgosh mbi lutjen time, o Zot Per\u00ebndi… q\u00eb t\u00eb jen\u00eb syt\u00eb e tu t\u00eb hapur mbi k\u00ebt\u00eb sht\u00ebpi dit\u00eb e nat\u00eb… dhe do d\u00ebgjosh… popullin t\u00ebnd Izraelin, ato, le t\u00eb themi, p\u00ebr t\u00eb cilat do t\u00eb luten n\u00eb k\u00ebt\u00eb vend. dhe do t\u00eb b\u00ebhesh i dhembshur. Edhe n\u00eb qoft\u00eb se do t\u00eb thyhet populli yt Izraeli para armikut, n\u00eb qoft\u00eb se [dometh\u00ebn\u00eb] do t\u00eb m\u00ebkatojn\u00eb para teje dhe [n\u00eb qoft\u00eb se] do t\u00eb kthehen dhe do t\u00eb rr\u00ebfejn\u00eb tek emri yt dhe do t\u00eb luten… n\u00eb k\u00ebt\u00eb sht\u00ebpi, edhe ti do t\u00eb d\u00ebgjosh nga qielli. Kur do t\u00eb mbyllet qielli dhe nuk do t\u00eb b\u00ebhet shi, sepse do t\u00eb m\u00ebkatojn\u00eb para teje dhe do t\u00eb luten. dhe do t\u00eb kthehen nga m\u00ebkatet e tyre. do t\u00eb jesh i dhembshur… dhe do t\u00eb jap\u00ebsh shi… N\u00eb qoft\u00eb se do t\u00eb b\u00ebhet uri mbi tok\u00eb, epidemi… karkaleca… dhe n\u00eb \u00e7do rast hidh\u00ebrimi… n\u00eb qoft\u00eb se njeriu do t\u00eb njoh\u00eb [shkakun, m\u00ebkatin e tij]… dhe do t\u00eb ngrej\u00eb duart e tij n\u00eb k\u00ebt\u00eb sht\u00ebpi, dhe ti do t\u00eb d\u00ebgjosh… Edhe tani, o Zot, le t\u00eb jen\u00eb pra syt\u00eb e tu t\u00eb hapur dhe vesh\u00ebt e tu d\u00ebgjimmpreht\u00eb n\u00eb lutjen e k\u00ebtij vendi”<\/em> (2 Kron.6:12-40).<\/span><\/span><\/p>\n

    Modelin e tempullit t\u00eb par\u00eb, t\u00eb Tend\u00ebs s\u00eb D\u00ebshmis\u00eb, ia tregoi i Shum\u00ebfuqishmi Moisiut n\u00eb malin Sina (Eks.25:40). Tempullin e fundit e pa ungjillor Joani n\u00eb Apokalipsin e tij (Apok.11:1). Megjithat\u00eb, pas fitores p\u00ebrfundimtare t\u00eb Fjal\u00ebs s\u00eb Per\u00ebndis\u00eb m\u00eb tempull nuk ekzistonte, nuk do ekzistoj\u00eb, ose m\u00eb mir\u00eb, do ekzistoj\u00eb tempulli i pakonceptuesh\u00ebm nga mendja dhe fantazia e njeriut. Theologu duke e p\u00ebrshkruar me ngjyrat m\u00eb poetike dhe me ditirambe “qytetin e shenjt\u00eb, Jerusalemin, duke zbritur nga qielli”, p\u00ebrfundon: “Dhe tempull nuk pash\u00eb tek ai; sepse Zoti, Per\u00ebndia i t\u00ebr\u00ebfuqish\u00ebm, \u00ebsht\u00eb tempulli i tij edhe qengj”<\/em> (Apok.21:10-23).<\/span><\/span><\/p>\n

    Kisha \u00ebsht\u00eb sht\u00ebpia e Per\u00ebndis\u00eb, sht\u00ebpia e t\u00eb gjith\u00eb neve dhe jo vet\u00ebm e klerik\u00ebve. Nuk shkojm\u00eb p\u00ebr hir t\u00eb priftit ose vet\u00ebm dhe vet\u00ebm p\u00ebr t\u00eb d\u00ebgjuar estetikisht psaltin melodioz. \u00cbsht\u00eb vend \u00e7lodhjeje dhe ngroht\u00ebsie at\u00ebrore, vend takimi me Krijuesin. Le ta shfryt\u00ebzojm\u00eb. Na k\u00ebshillon Shkalla t\u00eb mos imitojm\u00eb at\u00eb murgun e paprokopi, q\u00eb kur bie trumbeta (kambana) p\u00ebr sh\u00ebrbesat, z\u00eb e r\u00ebnkon duke vajtuar “mjer\u00eb, mjer\u00eb”, por murgjit trima q\u00eb th\u00ebrrasin “t\u00eb lumt\u00eb, t\u00eb lumt\u00eb” – ikona \u00ebsht\u00eb marr\u00eb nga Jovi (39.25): “Kali i luft\u00ebs, kur e d\u00ebgjon trumbet\u00ebn dhe nuhat luft\u00ebn, ndizet, fryhet dhe hidhet n\u00eb betej\u00eb. Le t\u00eb kemi sed\u00ebr, q\u00eb nga 168 or\u00ebt e jav\u00ebs t’i ofrojm\u00eb t\u00eb pakt\u00ebn dy or\u00eb adhurimit t\u00eb p\u00ebrbashk\u00ebt. Nuk i ka nevoj\u00eb Per\u00ebndia, ne i kemi nevoj\u00eb! Bekohet java, meqen\u00ebse e diela \u00ebsht\u00eb dita e par\u00eb e jav\u00ebs.<\/span><\/span><\/p>\n

    U dedikojm\u00eb or\u00eb t\u00eb t\u00ebra \u00e7\u00ebshtjeve dhe pun\u00ebve t\u00eb ndryshme – dhe duhet t\u00eb punojm\u00eb dhe t\u00eb mos dembelosemi. Por le t’i p\u00ebrkushtojm\u00eb disa or\u00eb kish\u00ebs. Pjes\u00ebmarrja jon\u00eb nuk \u00ebsht\u00eb pa vler\u00eb, tret\u00ebsore, praktik\u00eb periferike, por \u00ebsht\u00eb baza. \u00cbsht\u00eb privilegji yn\u00eb. N\u00ebse nuk e ndjejm\u00eb k\u00ebshtu, t\u00eb pakt\u00ebn le ta ndjejm\u00eb si detyr\u00eb elementare mir\u00ebnjohjeje, derisa t\u00eb zbutet shpirti yn\u00eb dhe t\u00eb \u00ebmb\u00eblsohet. Dhe at\u00ebher\u00eb… At\u00ebher\u00eb do gufoj\u00eb lutja dhe do na shuaj\u00eb etjen, dhe t\u00eb na vadis\u00eb dhe do na d\u00ebfrej\u00eb me fryte t\u00eb paprishshme plot l\u00ebng. Kjo \u00ebsht\u00eb dinamika e saj! Ke vizituar ndonj\u00ebher\u00eb Syrin e Kalt\u00ebr n\u00eb Sarand\u00eb? Buron qet\u00ebsisht n\u00eb sip\u00ebrfaqe nj\u00eb burim n\u00ebntok\u00ebsor shum\u00eb i madh, brenda nj\u00eb mjedisi t\u00eb gjelb\u00ebr parajse, dhe b\u00ebhet lum\u00eb i t\u00ebr\u00eb gurgullues, i kristalt\u00eb dhe vadit e deh natyr\u00ebn.<\/span><\/span><\/p>\n

    Le t\u00eb na b\u00ebj\u00eb t\u00eb denj\u00eb p\u00ebrd\u00ebllimi hyjnor p\u00ebr t\u00eb tashmen tok\u00ebsore t\u00eb vrapojm\u00eb n\u00eb mbledhjen e kish\u00ebs “ashtu si\u00e7 drenusha d\u00ebshiron fort p\u00ebr burimet e uj\u00ebrave”<\/em> (Psalm.41:1), nd\u00ebrsa n\u00eb p\u00ebrjet\u00ebsin\u00eb t\u00eb jemi p\u00ebrgjithmon\u00eb n\u00eb frekuencat e val\u00ebve engj\u00ebllore dhe t\u00eb mos pushojm\u00eb “s\u00eb th\u00ebni shenjt, shenjt, shenjt, Zoti Per\u00ebndia i t\u00ebr\u00ebfuqish\u00ebm, ai q\u00eb ka qen\u00eb dhe \u00ebsht\u00eb, dhe do t\u00eb jet\u00eb”<\/em> (Apok.4:8). Amin!<\/span><\/span>
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P\u00ebrgatiti: At\u00eb Justini, Botim i Kish\u00ebs Orthodhokse Autoqefale t\u00eb Shqip\u00ebris\u00eb, Tiran\u00eb, 2005.<\/em><\/span><\/span><\/p>\n

<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

    “Edhe nj\u00eb t\u00eb shtun\u00eb [Jisui] ishte duke m\u00ebsuar [njer\u00ebzit] n\u00eb nj\u00eb sinagog\u00eb. Edhe ja, nj\u00eb grua q\u00eb kishte frym\u00eb s\u00ebmundjeje tet\u00ebmb\u00ebdhjet\u00eb vjet, dhe ishte k\u00ebrrusur e nuk mundej fare t\u00eb ngrihej drejt. Edhe Jisui kur e pa, e thirri dhe i tha: Grua, u zgjidhe prej s\u00ebmundjes sate. Edhe vuri duart mbi t\u00eb, dhe ajo menj\u00ebher\u00eb u drejtua, dhe lavd\u00ebronte Per\u00ebndin\u00eb. Por, i pari<\/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":[112],"tags":[610,609],"class_list":["post-1811","post","type-post","status-publish","format-standard","hentry","category-materiale-shpirterore-d72","tag-lutja","tag-materiale-shpirterore"],"acf":[],"yoast_head":"\nKisha dhe Sh\u00ebrbesat - Kisha Orthodh\u03bfkse Autoqefale e Shqip\u00ebris\u00eb<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/orthodoxalbania.org\/2020\/2013\/04\/04\/kisha-dhe-sherbesat\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Kisha dhe Sh\u00ebrbesat - Kisha Orthodh\u03bfkse Autoqefale e Shqip\u00ebris\u00eb\" \/>\n<meta property=\"og:description\" content=\"    “Edhe nj\u00eb t\u00eb shtun\u00eb [Jisui] ishte duke m\u00ebsuar [njer\u00ebzit] n\u00eb nj\u00eb sinagog\u00eb. Edhe ja, nj\u00eb grua q\u00eb kishte frym\u00eb s\u00ebmundjeje tet\u00ebmb\u00ebdhjet\u00eb vjet, dhe ishte k\u00ebrrusur e nuk mundej fare t\u00eb ngrihej drejt. Edhe Jisui kur e pa, e thirri dhe i tha: Grua, u zgjidhe prej s\u00ebmundjes sate. Edhe vuri duart mbi t\u00eb, dhe ajo menj\u00ebher\u00eb u drejtua, dhe lavd\u00ebronte Per\u00ebndin\u00eb. 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