{"id":1858,"date":"2012-10-10T20:34:10","date_gmt":"2012-10-10T20:34:10","guid":{"rendered":""},"modified":"2020-10-15T18:39:59","modified_gmt":"2020-10-15T16:39:59","slug":"misherimi","status":"publish","type":"post","link":"https:\/\/orthodoxalbania.org\/2020\/2012\/10\/10\/misherimi\/","title":{"rendered":"Mish\u00ebrimi"},"content":{"rendered":"

<\/h4>\n

<\/span>Mish\u00ebrimi<\/strong><\/span><\/h4>\n

\u00a0… Dhe Ai u Mish\u00ebrua prej Shpirtit t\u00eb Shenjt\u00eb dhe Virgj\u00ebresh\u00ebs Mari dhe u b\u00eb Njeri<\/span><\/strong><\/p>\n

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\u00a0 \u00a0 Biri hyjnor i Per\u00ebndis\u00eb u lind si njeri prej Virgj\u00ebresh\u00ebs Mari me an\u00eb t\u00eb fuqis\u00eb s\u00eb Shpirtit t\u00eb Shenjt\u00eb (Mattheu 1; Lluka 1). Kisha na m\u00ebson q\u00eb lindja virgj\u00ebrore \u00ebsht\u00eb plot\u00ebsimi i profecis\u00eb s\u00eb Dhiat\u00ebs s\u00eb Vjet\u00ebr (Isaia 7:14), dhe \u00ebsht\u00eb gjithashtu plot\u00ebsimi i d\u00ebshir\u00ebs s\u00eb gjith\u00eb njer\u00ebzve p\u00ebr shp\u00ebtim, d\u00ebshir\u00eb dhe shpres\u00eb q\u00eb gjendet n\u00eb t\u00ebr\u00eb fet\u00eb dhe filozofit\u00eb e historis\u00eb njer\u00ebzore.<\/p>\n

\u00a0 \u00a0 Vet\u00ebm Per\u00ebndia mund ta shp\u00ebtoj\u00eb bot\u00ebn. Njeriu vet\u00ebm nuk mund ta b\u00ebj\u00eb, sepse \u00ebsht\u00eb vet\u00eb njeriu q\u00eb duhet t\u00eb shp\u00ebtohet. Prandaj, sipas doktrin\u00ebs orthodhokse, lindja virgj\u00ebrore \u00ebsht\u00eb e nevojshme jo p\u00ebr shkak t\u00eb nj\u00eb idolizimi t\u00eb rrem\u00eb t\u00eb virgj\u00ebris\u00eb ose si refuzim i seksualitetit normal njer\u00ebzor, por Shp\u00ebtimtari nuk mund t\u00eb jet\u00eb thjesht si \u00e7do njeri tjet\u00ebr, q\u00eb ka nevoj\u00eb p\u00ebr shp\u00ebtim. Shp\u00ebtimtari i bot\u00ebs nuk mund t\u00eb jet\u00eb thjesht si njeri prej rac\u00ebs s\u00eb Adamit, lindur n\u00eb mish si gjith\u00eb t\u00eb tjer\u00ebt. Ai duhet t\u00eb jet\u00eb “jo i k\u00ebsaj bote”, q\u00eb t\u00eb mund t\u00eb shp\u00ebtoj\u00eb bot\u00ebn.<\/p>\n

\u00a0\u00a0\u00a0 Jisui lindi prej Virgj\u00ebresh\u00ebs Mari, sepse ai \u00ebsht\u00eb Biri hyjnor i Per\u00ebndis\u00eb, Shp\u00ebtimtari i bot\u00ebs. M\u00ebsimi i Kish\u00ebs Orthodhokse thot\u00eb q\u00eb Jisui nuk \u00ebsht\u00eb “thjesht nj\u00eb njeri” si gjith\u00eb t\u00eb tjer\u00ebt. Ai \u00ebsht\u00eb me t\u00eb v\u00ebrtet\u00eb nj\u00eb njeri real, nj\u00eb njeri i plot\u00eb dhe i p\u00ebrkryer me trup, mendje dhe shpirt njer\u00ebzor. Por ai \u00ebsht\u00eb Biri dhe Fjala e Per\u00ebndis\u00eb q\u00eb u b\u00eb njeri. P\u00ebr k\u00ebt\u00eb arsye Kisha e quan Marin\u00eb Theotokos (Hyjlind\u00ebse), q\u00eb do t\u00eb thot\u00eb “ajo q\u00eb lindi Per\u00ebndin\u00eb\u201d. Sepse ai q\u00eb lindi prej Maris\u00eb \u00ebsht\u00eb, si\u00e7 k\u00ebndon Kisha Orthodhokse n\u00eb Krishtlindje: “…ai q\u00eb prej p\u00ebrjet\u00ebsie \u00ebsht\u00eb Per\u00ebndi”.<\/p>\n

\u00a0 \u00a0 Sot Virgj\u00ebresha lindi t\u00eb P\u00ebrmbiqen\u00ebshmin, dhe dheu i afron nj\u00eb shpell\u00eb t\u00eb Paafruarit! Engj\u00ebjt me barinjt\u00eb e lavd\u00ebrojn\u00eb! Mag\u00ebt udh\u00ebtojn\u00eb me yllin! P\u00ebr ne Per\u00ebndia i p\u00ebrjetsh\u00ebm lindi si nj\u00eb foshnj\u00eb! (Shkurtorja (Kondaqi) e Krishtlindjes). Jisui i Nazaretit \u00ebsht\u00eb Per\u00ebndi, ose m\u00eb sakt\u00eb, Biri hyjnor i Per\u00ebndis\u00eb n\u00eb mish njer\u00ebzor. Ai \u00ebsht\u00eb nj\u00eb njeri i v\u00ebrtet\u00eb n\u00eb \u00e7do gj\u00eb. Ai lindi, u rrit i bindur ndaj prind\u00ebrve dhe gjithashtu u rrit n\u00eb urt\u00ebsi dhe n\u00eb shtat (Lluka 2:51-52). Ai pati nj\u00eb jet\u00eb familjare me “v\u00ebllez\u00ebr e motra” (Marku 2:31-34), q\u00eb sipas doktrin\u00ebs orthodhokse nuk ishin f\u00ebmij\u00eb t\u00eb lindur nga Maria, e cila \u00ebsht\u00eb “gjithmon\u00ebvirgj\u00ebra”, por f\u00ebmij\u00eb t\u00eb Josifit t\u00eb ve. Si njeri Jisui p\u00ebrjetoi t\u00eb gjitha p\u00ebrvojat normale njer\u00ebzore si rritjen dhe zhvillimin, urin\u00eb dhe etjen, lodhjen, d\u00ebshp\u00ebrimin dhe dhimbjen dhe zhg\u00ebnjimin. Ai gjithashtu njohu tundimin njer\u00ebzor, vuajtjen dhe vdekjen. Ai i mori k\u00ebto gj\u00ebra mbi veten e tij “p\u00ebr ne njer\u00ebzit dhe p\u00ebr shp\u00ebtimin ton\u00eb”.<\/p>\n

<\/em><\/p>\n

\u00a0 \u00a0 “Edhe meqen\u00ebse f\u00ebmij\u00ebt marrin pjes\u00eb prej mishi e gjaku, edhe ai gjithashtu mori pjes\u00eb prej k\u00ebtyre gj\u00ebrave, q\u00eb t\u00eb prish\u00eb me an\u00eb t\u00eb vdekjes at\u00eb q\u00eb ka pushtetin e vdekjes, dometh\u00ebn\u00eb djallin, dhe t\u00eb shp\u00ebtoj\u00eb t\u00eb gjith\u00eb ata, t\u00eb cil\u00ebt nga frika e vdekjes ishin t\u00ebr\u00eb jet\u00ebn n\u00eb skllav\u00ebri. Sepse me t\u00eb v\u00ebrtet\u00eb nuk u ndihmoi engj\u00ebjve, por far\u00ebs s\u00eb Abrahamit. Prandaj duhet t\u2019u ngjante n\u00eb gjith\u00e7ka v\u00ebllez\u00ebrve t\u00eb tij… q\u00eb t\u00eb b\u00ebj\u00eb shlyerje t\u00eb fajeve t\u00eb popullit. Sepse meqen\u00ebse ai vuajti dhe u tundua vet\u00eb, ai mund t\u2019u ndihmoj\u00eb atyre q\u00eb tundohen”<\/em> (Hebrenjt\u00eb 2:14-18).\u00a0Krishti erdhi n\u00eb bot\u00eb duke u b\u00ebr\u00eb si t\u00eb gjith\u00eb njer\u00ebzit, me p\u00ebrjashtim t\u00eb m\u00ebkatit. I Cili nuk m\u00ebkatoi, dhe as u gjend kobim n\u00eb goj\u00ebn e tij. Kur u p\u00ebrqesh, ai nuk p\u00ebrqeshte; kur vuajti, ai nuk k\u00ebrc\u00ebnonte; por e jipte vetveten n\u00eb duart e atij (Per\u00ebndis\u00eb At\u00eb) q\u00eb gjykon me drejt\u00ebsi (1 Pietri 2:22; Hebrenjt\u00eb 4:15).<\/p>\n

\u00a0\u00a0\u00a0 Jisui u tundua, por ai nuk m\u00ebkatoi. Ai ishte i p\u00ebrsosur n\u00eb \u00e7do gj\u00eb, krejt\u00ebsisht i bindur tek Per\u00ebndia At\u00eb; duke folur fjal\u00ebt e Tij, duke b\u00ebr\u00eb veprat e Tij dhe duke plot\u00ebsuar vullnetin e Tij. Si njeri, Jisui e p\u00ebrmbushi p\u00ebrsosm\u00ebrisht rolin e tij si Njeriu i P\u00ebrsosur, si Adami i ri dhe i fundit. Ai b\u00ebri \u00e7do gj\u00eb q\u00eb njeriu d\u00ebshtoi t\u2019i b\u00ebnte, duke qen\u00eb n\u00eb gjith\u00e7ka p\u00ebrgjigja m\u00eb e p\u00ebrsosur njer\u00ebzore ndaj iniciativ\u00ebs hyjnore t\u00eb Per\u00ebndis\u00eb n\u00eb drejtim t\u00eb bot\u00ebs. N\u00eb k\u00ebt\u00eb kuptim, Biri i Per\u00ebndis\u00eb si njeri “rip\u00ebrmblodhi” jet\u00ebn e Adamit, d.m.th. t\u00ebr\u00eb rac\u00ebn njer\u00ebzore, duke e sjell\u00eb p\u00ebrs\u00ebri njeriun dhe bot\u00ebn e tij tek Per\u00ebndia At\u00eb dhe duke lejuar k\u00ebshtu nj\u00eb fillim t\u00eb ri t\u00eb jet\u00ebs, t\u00eb \u00e7liruar nga fuqia e m\u00ebkatit, nga djalli dhe vdekja.<\/p>\n

\u00a0 \u00a0 Si Mesia-Shp\u00ebtimtar, Krishti p\u00ebrmbushi gjithashtu t\u00ebr\u00eb profecit\u00eb dhe pritjet e Dhiat\u00ebs s\u00eb Vjet\u00ebr, duke plot\u00ebsuar dhe kuror\u00ebzuar n\u00eb nj\u00eb p\u00ebrsosje finale dhe absolute gjith\u00e7ka q\u00eb ishte filluar n\u00eb Izrael p\u00ebr shp\u00ebtimin njer\u00ebzor dhe kozmik. K\u00ebshtu, Krishti \u00ebsht\u00eb p\u00ebrmbushja e premtimit b\u00ebr\u00eb Abrahamit, p\u00ebrmbushja e Ligjit t\u00eb Moisiut, p\u00ebrmbushja e profet\u00ebve dhe Ai vet\u00eb, Profeti Final, Mbreti dhe M\u00ebsuesi, Kryeprifti i Shp\u00ebtimit dhe n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb, Flijimi i P\u00ebrsosur, Pashka e Re dhe Dhuruesi i Shpirtit t\u00eb Shenjt\u00eb mbi gjith\u00eb Krijimin.\u00a0N\u00eb rolin e tij si Mesia-Mbreti i Izraelit dhe Shp\u00ebtimtari i bot\u00ebs, Krishti insiston n\u00eb identitetin e Tij me Per\u00ebndin\u00eb At\u00eb dhe e quan vetveten Udha, e V\u00ebrteta dhe Jeta, Ngjallja dhe Jeta, Drita e Bot\u00ebs, Buka e Jet\u00ebs, Dera e Vath\u00ebs, Bariu i Mir\u00eb, Biri Qiellor i Njeriut, Biri i Per\u00ebndis\u00eb dhe Per\u00ebndia Vet\u00eb, Ai q\u00eb Rron (Ungjilli i Joanit).<\/p>\n

<\/h4>\n

<\/span>Mbrojtja e Doktrin\u00ebs s\u00eb Mish\u00ebrimit<\/strong><\/span><\/h4>\n

\u00a0\u00a0\u00a0 N\u00eb Kish\u00ebn Orthodhokse fakti qendror i besimit t\u00eb krishter\u00eb, q\u00eb Biri i Per\u00ebndis\u00eb erdhi n\u00eb tok\u00eb si nj\u00eb njeri real, i lindur prej Virgj\u00ebresh\u00ebs Mari p\u00ebr t\u00eb vdekur dhe p\u00ebr t\u2019u ngjallur p\u00ebrs\u00ebri, p\u00ebr t\u2019i dh\u00ebn\u00eb jet\u00eb bot\u00ebs, \u00ebsht\u00eb shprehur dhe mbrojtur n\u00eb m\u00ebnyra t\u00eb ndryshme. Predikimi i par\u00eb dhe mbrojtja e par\u00eb e besimit q\u00ebndron n\u00eb pohimin q\u00eb Jisui i Nazaretit \u00ebsht\u00eb me t\u00eb v\u00ebrtet\u00eb Mesia i Izraelit, dhe q\u00eb Mesia Vet\u00eb – Krishti – \u00ebsht\u00eb me t\u00eb v\u00ebrtet\u00eb Zot dhe Per\u00ebndi n\u00eb form\u00eb njer\u00ebzore.<\/p>\n

\u00a0\u00a0\u00a0 T\u00eb krishter\u00ebt e par\u00eb, duke filluar me apostujt insistuan n\u00eb faktin q\u00eb Jisui \u00ebsht\u00eb me t\u00eb v\u00ebrtet\u00eb jo vet\u00ebm Krishti dhe Biri i Per\u00ebndis\u00eb, por q\u00eb Ai me t\u00eb v\u00ebrtet\u00eb jetoi, vdiq dhe u ngjall s\u00eb vdekurish n\u00eb mish, si nj\u00eb qenie e v\u00ebrtet\u00eb njer\u00ebzore. Nga kjo e njihni Frym\u00ebn e Per\u00ebndis\u00eb; \u00e7do frym\u00eb q\u00eb rr\u00ebfen se Jisu Krishti ka ardhur n\u00eb mish \u00ebsht\u00eb nga Per\u00ebndia; edhe \u00e7do frym\u00eb q\u00eb nuk rr\u00ebfen q\u00eb Jisu Krisht ka ardhur n\u00eb mish, nuk \u00ebsht\u00eb nga Per\u00ebndia (1 Joani 4:2). Sepse shum\u00eb kobimtar\u00eb hyn\u00eb n\u00eb bot\u00eb, t\u00eb cil\u00ebt nuk rr\u00ebfejn\u00eb se Jisu Krishti erdhi n\u00eb mish… (2 Joani 7).<\/p>\n

\u00a0\u00a0\u00a0 N\u00eb vitet e para t\u00eb besimit t\u00eb krishter\u00eb, mbrojt\u00ebsit e fes\u00eb – apologjist\u00ebt dhe martir\u00ebt – pat\u00ebn si d\u00ebshmin\u00eb dhe detyr\u00ebn qendrore mbrojtjen e doktrin\u00ebs q\u00eb Jisui, duke qen\u00eb Biri i Per\u00ebndis\u00eb n\u00eb mish njer\u00ebzor, jetoi n\u00eb tok\u00eb, vdiq, u ngjall prej Atit dhe u lavd\u00ebrua si i vetmi Mbret, Zot dhe Per\u00ebndi i bot\u00ebs.<\/p>\n

<\/h4>\n

<\/span>Sinodet Ekumenik\u00eb <\/strong><\/span><\/h4>\n

\u00a0\u00a0\u00a0 N\u00eb shekullin e tret\u00eb dhe t\u00eb kat\u00ebrt u p\u00ebrhap nj\u00eb m\u00ebsim i gabuar n\u00eb lidhje me Krishtin. Sipas k\u00ebtij m\u00ebsimi Jisui \u00ebsht\u00eb me t\u00eb v\u00ebrtet\u00eb Biri dhe Fjala e Per\u00ebndis\u00eb e mish\u00ebruar, por Biri dhe Fjala nuk \u00ebsht\u00eb plot\u00ebsisht hyjnor, por nj\u00eb krijes\u00eb – ndon\u00ebse krijesa m\u00eb e lart\u00eb. K\u00ebshtu, sipas k\u00ebtij m\u00ebsimi, Biri i Per\u00ebndis\u00eb dhe Personi i dyt\u00eb i Trinis\u00eb s\u00eb Shenjt\u00eb ishte nj\u00eb krijes\u00eb e b\u00ebr\u00eb nga Per\u00ebndia si t\u00eb gjitha krijesat e tjera. Ky ishte m\u00ebsimi i Ariosit, nj\u00eb prift nga Aleksandria e Egjiptit.<\/p>\n

\u00a0 \u00a0 Kund\u00ebr k\u00ebtij m\u00ebsimi Et\u00ebrit e shenjt\u00eb, si Athanasi i Aleksandris\u00eb, Vasili i Madh, v\u00ebllai i tij, Grigori i Nis\u00ebs dhe Grigor Theologu i Nazianzit, e\u00a0 mbrojt\u00ebn p\u00ebrcaktimin e besimit t\u00eb Sinodit t\u00eb Par\u00eb e t\u00eb Dyt\u00eb, q\u00eb thoshte se Biri dhe Fjala e Per\u00ebndis\u00eb – i mish\u00ebruar n\u00eb form\u00eb njer\u00ebzore si Jisui i Nazaretit, Mesia i Izraelit, – nuk \u00ebsht\u00eb nj\u00eb krijes\u00eb, por \u00ebsht\u00eb me t\u00eb v\u00ebrtet\u00eb hyjnor, si Per\u00ebndia At\u00eb dhe Shpirti i Shenjt\u00eb. Kjo ishte mbrojtja e doktrin\u00ebs s\u00eb Trinis\u00eb s\u00eb Shenjt\u00eb (shih kapitullin Trinia e Shenjt\u00eb<\/a><\/em>), q\u00eb ruajti p\u00ebr Kish\u00ebn e t\u00eb gjith\u00eb koh\u00ebrave besimin q\u00eb Jisui \u00ebsht\u00eb me t\u00eb v\u00ebrtet\u00eb Biri Hyjnor i Per\u00ebndis\u00eb, q\u00eb ka t\u00eb qen\u00ebt nj\u00eb me Atin dhe me Shpirtin e Shenjt\u00eb, nj\u00ebri nga Trinia e Shenjt\u00eb.<\/p>\n

\u00a0\u00a0\u00a0 N\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb, n\u00eb shekullin e kat\u00ebrt, Kisha gjithashtu luftoi kund\u00ebr m\u00ebsimit t\u00eb nj\u00eb far\u00eb Apollinari. Ai thoshte se ndon\u00ebse Jisui \u00ebsht\u00eb me t\u00eb v\u00ebrtet\u00eb Biri dhe Fjala e mish\u00ebruar e Per\u00ebndis\u00eb, mish\u00ebrimi q\u00ebndron vet\u00ebm n\u00eb marrjen e nj\u00eb trupi njer\u00ebzor dhe jo n\u00eb plot\u00ebsin\u00eb e natyr\u00ebs njer\u00ebzore. Sipas k\u00ebsaj doktrine, Jisui nuk kishte nj\u00eb shpirt njer\u00ebzor real, as mendje njer\u00ebzore, por Biri hyjnor i Per\u00ebndis\u00eb, q\u00eb ekziston p\u00ebrjet\u00ebsisht me Atin dhe Shpirtin, vet\u00ebm thjesht banoi n\u00eb trupin dhe n\u00eb mishin njer\u00ebzor, si n\u00eb nj\u00eb tempull.<\/p>\n

\u00a0\u00a0\u00a0 P\u00ebr k\u00ebt\u00eb arsye, \u00e7do deklarim doktrinor zyrtar i Kish\u00ebs Orthodhokse, duke p\u00ebrfshir\u00eb t\u00eb gjitha deklarimet e Sinodeve Ekumenik\u00eb, insiston gjithmon\u00eb, q\u00eb Biri i Per\u00ebndis\u00eb u b\u00eb njeri prej Virgj\u00ebresh\u00ebs Mari, me nj\u00eb shpirt racional dhe me nj\u00eb trup; me fjal\u00eb t\u00eb tjera, q\u00eb Biri i Per\u00ebndis\u00eb u b\u00eb njeri realisht, me t\u00ebr\u00eb kuptimin e fjal\u00ebs dhe q\u00eb Jisu Krishti ishte dhe \u00ebsht\u00eb nj\u00eb qenie njer\u00ebzore e plot\u00eb, duke qen\u00eb dhe duke patur gjith\u00e7ka q\u00eb nj\u00eb qenie njer\u00ebzore ka dhe \u00ebsht\u00eb. Ky \u00ebsht\u00eb m\u00ebsimi i Ungjillit dhe i Shkrimeve te Dhiat\u00ebs s\u00eb Re n\u00eb p\u00ebrgjith\u00ebsi. “Edhe me qen\u00eb se bijt\u00eb kan\u00eb marr\u00eb pjes\u00eb n\u00eb mish dhe n\u00eb gjak, edhe Ai gjithashtu mori pjes\u00eb n\u00eb t\u00eb nj\u00ebjt\u00ebn natyr\u00eb… q\u00eb t\u2019u ngjante n\u00eb gjith\u00e7ka v\u00ebllez\u00ebrve t\u00eb Tij.” <\/em>(Hebrenjt\u00eb 2:14 – 17).<\/p>\n

<\/span>\u00a0\u00a0\u00a0 Herezia e Nestorit<\/strong><\/span><\/h4>\n

<\/p>\n

\u00a0 \u00a0 Gjat\u00eb t\u00ebr\u00eb shekullit t\u00eb pest\u00eb pati nj\u00eb debat t\u00eb madh rreth kuptimit t\u00eb drejt\u00eb t\u00eb natyr\u00ebs dhe personit t\u00eb Jisu Krishtit. Sinodi i Tret\u00eb Ekumenik, mbajtur n\u00eb Efes m\u00eb 431, mbrojti m\u00ebsimin e Sh\u00ebn Qirillit t\u00eb Aleksandris\u00eb. Ky m\u00ebsim mbronte faktin q\u00eb Ai q\u00eb kishte lindur prej Virgj\u00ebresh\u00ebs Mari, ishte vet\u00eb Biri hyjnor i Per\u00ebndis\u00eb, n\u00eb mish njer\u00ebzor. Ishte e nevojshme t\u00eb mbrohej ky fakt, sepse disa n\u00eb Kish\u00eb ndiqnin m\u00ebsimin e Nestorit, peshkop i Konstandinopoj\u00ebs, i cili m\u00ebsonte q\u00eb Virgj\u00ebresha Mari nuk duhet t\u00eb quhej Theotokos (Hyjlind\u00ebse) – nj\u00eb term tashm\u00eb i p\u00ebrdorur n\u00eb teologjin\u00eb e Kish\u00ebs – sepse, sipas tij, ajo lindi njeriun Jisu, njeriun q\u00eb u b\u00eb Biri i Per\u00ebndis\u00eb n\u00eb mish\u00ebrimin dhe jo Birin Vet\u00eb.<\/p>\n

\u00a0\u00a0\u00a0 N\u00eb k\u00ebt\u00eb m\u00ebsim ishte nj\u00eb ndarje nd\u00ebrmjet Birit t\u00eb Per\u00ebndis\u00eb, t\u00eb lindur n\u00eb p\u00ebrjet\u00ebsi prej Per\u00ebndis\u00eb At\u00eb dhe Birit t\u00eb Njeriut, t\u00eb lindur prej Virgj\u00ebresh\u00ebs n\u00eb Bethlehem; dhe q\u00eb, ndon\u00ebse kishte nj\u00eb “lidhje” reale nd\u00ebrmjet tyre, Maria lindi thjesht njeriun. P\u00ebr k\u00ebt\u00eb arsye, ajo mund t\u00eb quhet Theotokos vet\u00ebm nga nj\u00eb far\u00eb kuptimi simbolik i fjal\u00ebs dhe prej nj\u00eb devotshm\u00ebrie t\u00eb tepruar, por dogmatikisht do t\u00eb ishte m\u00eb e sakt\u00eb t\u00eb quhej Kristotokos (Krishtlind\u00ebse) ose Anthropotokos (Njerilind\u00ebse).<\/p>\n

\u00a0\u00a0\u00a0 Sh\u00ebn Qirilli i Aleksandris\u00eb dhe Et\u00ebrit e Sinodit t\u00eb Efesit e kund\u00ebrshtuan doktrin\u00ebn e Nestorit dhe shpall\u00ebn q\u00eb termi Theotokos (Hyjlind\u00ebse), p\u00ebr Virgj\u00ebresh\u00ebn Mari \u00ebsht\u00eb krejt\u00ebsisht i sakt\u00eb dhe i plot\u00eb dhe duhet t\u00eb mbahet n\u00ebse besimi i krishter\u00eb do rr\u00ebfehet i plot\u00eb dhe jeta e krishter\u00eb do jetohet sakt\u00ebsisht.<\/p>\n

Termi duhet t\u00eb mbrohet, sepse nuk mund t\u00eb ket\u00eb ndarje nd\u00ebrmjet Birit t\u00eb p\u00ebrjetsh\u00ebm dhe Fjal\u00ebs s\u00eb Per\u00ebndis\u00eb, lindur prej Atit para gjith\u00eb shekujve, dhe Jisu Krishtit, Birit t\u00eb Maris\u00eb. Djali i Maris\u00eb \u00ebsht\u00eb Biri i p\u00ebrjetsh\u00ebm dhe hyjnor i Per\u00ebndis\u00eb.<\/p>\n

Ai – dhe askush tjet\u00ebr – u lind prej saj si nj\u00eb f\u00ebmij\u00eb.<\/p>\n

Ai – dhe askush tjet\u00ebr – u mish\u00ebrua prej saj n\u00eb mish njer\u00ebzor.<\/p>\n

Ai – dhe askush tjet\u00ebr – u b\u00eb njeri n\u00eb shpell\u00ebn e Bethlehemit.<\/p>\n

Do t\u00eb ishte e pamundur t\u00eb mos kishte “lidhje” nd\u00ebrmjet Birit t\u00eb Per\u00ebndis\u00eb dhe Birit t\u00eb Maris\u00eb, sepse ata jan\u00eb n\u00eb fakt nj\u00eb dhe i nj\u00ebjti person Biri i Per\u00ebndis\u00eb u lind nga Maria.<\/p>\n

Biri i Per\u00ebndis\u00eb \u00ebsht\u00eb hyjnor; Ai \u00ebsht\u00eb Per\u00ebndi.<\/p>\n

Prandaj, Maria lindi Per\u00ebndin\u00eb n\u00eb mish, Per\u00ebndin\u00eb si njeri.<\/p>\n

Prandaj, Maria \u00ebsht\u00eb me t\u00eb v\u00ebrtet\u00eb Hyjlind\u00ebse.<\/p><\/blockquote>\n

\u00a0\u00a0\u00a0 Thirrja e Sh\u00ebn Qirillit dhe e Sinodit t\u00eb Efesit ishte kjo: Biri i Per\u00ebndis\u00eb dhe Biri i Njeriut – nj\u00eb Bir!<\/em><\/p>\n

<\/span>\u00a0<\/strong><\/span><\/h4>\n

<\/span>Sinodi i Kalqedonis\u00eb<\/strong><\/span><\/h4>\n

\u00a0\u00a0\u00a0 M\u00ebsimi rreth Jisu Krishtit, Birit t\u00eb mish\u00ebruar t\u00eb Per\u00ebndis\u00eb, u zhvillua dhe u shpjegua m\u00eb tej n\u00eb Sinodin e Kat\u00ebrt Ekumenik t\u00eb Kalqedonis\u00eb. Ky lloj shpjegimi ishte i nevojsh\u00ebm sepse ishte nj\u00eb tendenc\u00eb p\u00ebr t\u00eb theksuar natyr\u00ebn hyjnore t\u00eb Krishtit aq shum\u00eb, sa q\u00eb natyra e Tij njer\u00ebzore pothuaj ishte mohuar fare.<\/p>\n

\u00a0\u00a0\u00a0 N\u00eb Sinodin e Kat\u00ebrt u b\u00eb formulimi i famsh\u00ebm q\u00eb thot\u00eb se Jisu Krishti, Biri dhe Fjala e mish\u00ebruar e Per\u00ebndis\u00eb \u00ebsht\u00eb nj\u00eb person (ose hipostaz\u00eb) q\u00eb ka dy natyra t\u00eb plota: hyjnore dhe njer\u00ebzore. I frym\u00ebzuar ve\u00e7an\u00ebrisht nga letra e Sh\u00ebn Luanit, pap\u00ebs s\u00eb Rom\u00ebs, Sinodi i Kat\u00ebrt insistoi q\u00eb Jisui \u00ebsht\u00eb krejt\u00ebsisht \u00e7far\u00eb Per\u00ebndia At\u00eb \u00ebsht\u00eb, n\u00eb lidhje me Hyjnin\u00eb e Tij. Kjo ishte nj\u00eb referenc\u00eb direkte n\u00eb Besoren e Nikeas q\u00eb shpallte Birin e Per\u00ebndis\u00eb “q\u00eb ka t\u00eb qen\u00ebt nj\u00eb me Atin”<\/em>, q\u00eb thjesht do t\u00eb thot\u00eb, \u00e7far\u00eb \u00ebsht\u00eb Per\u00ebndia At\u00eb, Biri \u00ebsht\u00eb gjithashtu: “Drit\u00eb prej Drite, Per\u00ebndi i V\u00ebrtet\u00eb prej Per\u00ebndie t\u00eb V\u00ebrtet\u00eb”<\/em>.<\/p>\n

\u00a0\u00a0\u00a0 Gjithashtu, Sinodi insistoi q\u00eb n\u00eb mish\u00ebrim Biri i Per\u00ebndis\u00eb u b\u00eb krejt\u00ebsisht si t\u00eb gjitha qeniet e tjera njer\u00ebzore, duke rr\u00ebfyer q\u00eb Jisu Krishti ka gjithashtu “t\u00eb qen\u00ebt nj\u00eb” me t\u00eb gjitha qeniet njer\u00ebzore n\u00eb njerishm\u00ebrin\u00eb e Tij. Kjo doktrin\u00eb mbronte m\u00ebsimin e bes\u00ebs apostolike t\u00eb shkruar n\u00eb Ungjijt\u00eb dhe n\u00eb shkrimet e tjera t\u00eb Dhiat\u00ebs s\u00eb Re, p\u00ebr shembull, n\u00eb letrat e Apostull Pavlit: “I cili duke q\u00ebn\u00eb n\u00eb form\u00eb t\u00eb Per\u00ebndis\u00eb, nuk e num\u00ebroj p\u00ebr rr\u00ebmbim t\u00eb qenurit si nj\u00eb me nj\u00eb me Per\u00ebndin\u00eb; Por zbrazi veten e tij, edhe mori form\u00eb sh\u00ebrb\u00ebtori, e u b\u00eb porsi njer\u00ebzit n\u00eb ngjashm\u00ebri; Edhe duke u gjendur n\u00eb fytyr\u00eb porsi njeri, e p\u00ebrunji veten e tij, e u b\u00eb i bindur deri n\u00eb vdekje, edhe vdekje kryqi”<\/em> (Filipian\u00ebt 2:6-8; shih: Hebrenjt\u00eb 1-2, Joani 1).<\/p>\n

\u00a0\u00a0\u00a0 Fjal\u00ebt e m\u00ebposhtme jan\u00eb fjal\u00ebt baz\u00eb p\u00ebr p\u00ebrcaktimin e besimit n\u00eb Sinodin e Kalqedonis\u00eb:<\/p>\n

Duke ndjekur Et\u00ebrit e Shenjt\u00eb ne m\u00ebsojm\u00eb me nj\u00eb z\u00eb se:<\/p>\n

Biri i Per\u00ebndis\u00eb dhe Zoti yn\u00eb Jisu Krisht duhet t\u00eb rr\u00ebfehet si nj\u00eb dhe i nj\u00ebjti (Person), dhe Ai \u00ebsht\u00eb i p\u00ebrsosur si Hyjni dhe i p\u00ebrsosur si njeri, Per\u00ebndi i V\u00ebrtet\u00eb dhe Njeri i V\u00ebrtet\u00eb, i p\u00ebrb\u00ebr\u00eb me nj\u00eb shpirt t\u00eb arsyesh\u00ebm dhe trup (njer\u00ebzor), dhe q\u00eb ka t\u00eb qen\u00ebt nj\u00eb me Atin p\u00ebrsa i p\u00ebrket Hyjnis\u00eb s\u00eb Tij dhe q\u00eb ka t\u00eb qen\u00ebt nj\u00eb me ne p\u00ebrsa i p\u00ebrket njerishm\u00ebris\u00eb s\u00eb Tij; i b\u00ebr\u00eb n\u00eb t\u00eb gjitha si ne, me p\u00ebrjashtim vet\u00ebm t\u00eb m\u00ebkatit; i lindur prej Atit p\u00ebrpara gjith\u00eb shekujve sipas Hyjnis\u00eb s\u00eb Tij: por n\u00eb k\u00ebto koh\u00eb t\u00eb fundit, p\u00ebr ne njer\u00ebzit dhe p\u00ebr shp\u00ebtimin ton\u00eb, u lind (n\u00eb bot\u00eb) prej Virgj\u00ebresh\u00ebs Mari, Hyjlind\u00ebses (Theotokos), sipas njerishm\u00ebris\u00eb s\u00eb Tij.<\/p><\/blockquote>\n

Ky Jisu Krisht, i vet\u00ebm dhe i nj\u00ebjti, i vet\u00ebmlinduri Bir (i Per\u00ebndis\u00eb), duhet t\u00eb rr\u00ebfehet q\u00eb ka dy natyra, t\u00eb pap\u00ebrziera, t\u00eb pandryshuara, t\u00eb pandara dhe t\u00eb pave\u00e7uara (d.m.th. pa u shkrir\u00eb s\u00eb bashku Hyjnishm\u00ebria me Njerishm\u00ebrin\u00eb, k\u00ebshtu q\u00eb karakteristikat e ve\u00e7anta t\u00eb secil\u00ebs nuk jan\u00eb ndryshuar apo humbur; dhe gjithashtu nuk jan\u00eb t\u00eb ndara q\u00eb t\u00eb jen\u00eb dy Bij) dhe k\u00ebto dy natyra i ruajt\u00ebn ve\u00e7orit\u00eb e tyre, t\u00eb bashkuara n\u00eb nj\u00eb Person dhe Hipostaz\u00eb dhe jo t\u00eb ndara n\u00eb dy persona, por si nj\u00eb dhe i nj\u00ebjti Bir i vet\u00ebmlindur, Per\u00ebndia Fjal\u00eb, Zoti yn\u00eb Jisu Krisht, si than\u00eb dhe profet\u00ebt e lasht\u00eb p\u00ebr At\u00eb (p.sh. Emanueli i Isais\u00eb 7:14) dhe si Jisu Krishti na ka m\u00ebsuar, dhe si Besorja e Et\u00ebrve na \u00ebsht\u00eb dh\u00ebn\u00eb.<\/p><\/blockquote>\n

\u00a0\u00a0\u00a0 Nj\u00eb num\u00ebr t\u00eb krishter\u00ebsh nuk e pranuan Sinodin e Kalqedonis\u00eb dhe u ndan\u00eb me ata q\u00eb e pranuan at\u00eb. Ata e b\u00ebn\u00eb k\u00ebt\u00eb sepse menduan q\u00eb Sinodi kishte ringjallur doktrin\u00ebn e gabuar t\u00eb Nestorit, nga insistimi n\u00eb “dy natyrat” mbas mish\u00ebrimit, ndon\u00ebse n\u00eb sinod u theksua fort “bashkimi” i dy natyrave. K\u00ebta t\u00eb krishter\u00eb jan\u00eb quajtur monofizit\u00eb (q\u00eb do t\u00eb thot\u00eb “nj\u00eb natyr\u00eb”) dhe ata vazhdojn\u00eb edhe sot e k\u00ebsaj dite t\u00eb jen\u00eb t\u00eb ndar\u00eb nga Orthodhoks\u00ebt e Kalqedonis\u00eb. Ato jan\u00eb kishat Koptike, Etiopiane dhe Armene. Shpresojm\u00eb, q\u00eb nj\u00eb dit\u00eb, me ndihm\u00ebn e Per\u00ebndis\u00eb, kjo grindje do t\u00eb zgjidhet. Sido q\u00eb t\u00eb jet\u00eb e ardhmja, Kisha Orthodhokse thekson q\u00eb m\u00ebsimi i Sinodit t\u00eb Kalqedonis\u00eb \u00ebsht\u00eb n\u00eb pajtim t\u00eb plot\u00eb me doktrin\u00ebn anti-Nestoriane t\u00eb Sh\u00ebn Qirilit dhe t\u00eb Sinodit t\u00eb Tret\u00eb Ekumenik t\u00eb Efesit.<\/p>\n

\u00a0\u00a0\u00a0 Forca e Sinodit t\u00eb Kat\u00ebrt, sipas pik\u00ebpamjes orthodhokse, \u00ebsht\u00eb, sepse ai p\u00ebrcaktoi qart\u00eb faktin q\u00eb kur Biri i Per\u00ebndis\u00eb u lind si njeri prej Virgj\u00ebresh\u00ebs Mari, Hyjlind\u00ebses, Ai nuk pushoi s\u00eb qenuri Per\u00ebndi dhe nuk ndryshoi Hyjnin\u00eb e Tij, ndon\u00ebse u b\u00eb nj\u00eb njeri i plot\u00eb dhe i p\u00ebrsosur n\u00eb mish\u00ebrimin. Sepse vet\u00eb Shp\u00ebtimi k\u00ebrkon bashkimin e p\u00ebrkryer t\u00eb Hyjnishm\u00ebris\u00eb me Njerishm\u00ebrin\u00eb, n\u00eb nj\u00eb Person t\u00eb Jisu Krishtit; nj\u00eb bashkim ku Per\u00ebndia \u00ebsht\u00eb Per\u00ebndi dhe Njeriu \u00ebsht\u00eb Njeri, dhe ku t\u00eb dy b\u00ebhen nj\u00eb, n\u00eb nj\u00eb unitet t\u00eb p\u00ebrkryer: pa shkrirje ose ndryshim, dhe pa ndarje apo ve\u00e7im.\u00a0\u00a0\u00a0 <\/span><\/strong><\/span><\/p>\n

<\/h4>\n

<\/span>Perandori Justinian dhe Sinodi i 5-t\u00eb Ekumenik<\/strong><\/span><\/h4>\n

<\/p>\n

\u00a0\u00a0\u00a0 N\u00eb shekullin e gjasht\u00eb, perandori Justinian, donte t\u00eb riafirmonte faktin q\u00eb pasuesit e Sinodit t\u00eb Kalqedonis\u00eb besonin realisht q\u00eb Jisu Krishti \u00ebsht\u00eb Biri i mish\u00ebruar dhe Fjala e Per\u00ebndis\u00eb, nj\u00ebri nga Trinia e Shenjt\u00eb. Ai donte ta b\u00ebnte k\u00ebt\u00eb, kryesisht p\u00ebr t\u00eb bindur ata q\u00eb nuk e pranonin Sinodin e Kat\u00ebrt, se p\u00ebrkufizimi i tij nuk rifuste gabimin e Nestorit. P\u00ebr t\u00eb realizuar k\u00ebt\u00eb, perandori thirri sinodin, q\u00eb tani njihet si Sinodi i Pest\u00eb Ekumenik i Konstandinopoj\u00ebs, m\u00eb 553, i cili sh\u00ebrbeu p\u00ebr t\u00eb sqaruar m\u00eb tej pozicionin orthodhoks n\u00eb lidhje me personin dhe veprimin e Krishtit.<\/p>\n

\u00a0\u00a0\u00a0 M\u00eb posht\u00eb jan\u00eb disa nga p\u00ebrkufizimet kryesore t\u00eb k\u00ebtij sinodi:<\/p>\n

N\u00ebse dikush e kupton shprehjen “vet\u00ebm nj\u00eb Person i Zotit ton\u00eb Jisu Krisht, n\u00eb kuptimin e bashkimit t\u00eb shum\u00ebhipostazave (ose personave) dhe k\u00ebshtu k\u00ebrkon t\u00eb fus\u00eb n\u00eb misterin e Krishtit dy hipostaza ose dy persona, dhe mbasi ka futur dy persona flet p\u00ebr nj\u00eb Person vet\u00ebm n\u00eb kuptimin e dinjitetit, nderimit dhe adhurimit… (dhe) do t\u00eb shpif\u00eb kund\u00ebr Sinodit t\u00eb Kalqedonis\u00eb, duke pretenduar q\u00eb ai e p\u00ebrdori k\u00ebt\u00eb shprehje (nj\u00eb hipostaz\u00eb dhe person) n\u00eb k\u00ebt\u00eb kuptim t\u00eb pabes\u00eb… le t\u00eb jet\u00eb mbi t\u00eb anatema. <\/em><\/p>\n

 <\/p><\/blockquote>\n

N\u00ebse dikush nuk do ta quaj\u00eb me nj\u00eb pranim t\u00eb v\u00ebrtet\u00eb… t\u00eb t\u00ebr\u00ebshenjt\u00ebn, t\u00eb lavd\u00ebruar\u00ebn dhe gjithmon\u00eb virgj\u00ebresh\u00ebn Mari, Hylind\u00ebse (Theotokos) … duke besuar q\u00eb ajo lindi nj\u00eb njeri t\u00eb thjesht\u00eb dhe q\u00eb Fjala e Per\u00ebndis\u00eb nuk u mish\u00ebrua n\u00eb at\u00eb… dhe do t\u00eb shpif\u00eb sinodin e shenjt\u00eb t\u00eb Kalqedonis\u00eb sikur ai e ka deklaruar Virgj\u00ebresh\u00ebn Mari n\u00eb k\u00ebt\u00eb kuptim t\u00eb pabes\u00eb… le t\u00eb jet\u00eb mbi at\u00eb anatema.<\/em><\/p><\/blockquote>\n

N\u00ebse dikush duke p\u00ebrdorur shprehjen “n\u00eb dy natyra” nuk rr\u00ebfen q\u00eb Zoti yn\u00eb i vet\u00ebm Jisu Krisht u zbulua n\u00eb Hyjnishm\u00ebri dhe n\u00eb Njerishm\u00ebri, dhe nuk kupton me k\u00ebt\u00eb shprehje nj\u00eb ndryshim t\u00eb natyrave t\u00eb bashkuara n\u00eb nj\u00eb m\u00ebnyr\u00eb t\u00eb pashprehur dot, pa u shkrir\u00eb, bashkim n\u00eb t\u00eb cilin as natyra e Fjal\u00ebs nuk u ndryshua n\u00eb at\u00eb t\u00eb mishit, as ajo e mishit n\u00eb at\u00eb t\u00eb Fjal\u00ebs, sepse secila mbeti n\u00eb natyr\u00ebn e saj, bashkimi \u00ebsht\u00eb hipostatik (d.m.th. n\u00eb nj\u00eb person); por do ta marr\u00eb shprehjen p\u00ebr t\u00eb ndar\u00eb pjes\u00ebt… le t\u00eb jet\u00eb mbi at\u00eb anatema. <\/em><\/p><\/blockquote>\n

N\u00ebse dikush nuk rr\u00ebfen q\u00eb Zoti yn\u00eb Jisu Krisht q\u00eb u kryq\u00ebzua n\u00eb mish \u00ebsht\u00eb Per\u00ebndi i v\u00ebrtet\u00eb dhe Zot i Lavdis\u00eb dhe nj\u00ebri nga Trinia e Shenjt\u00eb, le t\u00eb jet\u00eb mbi at\u00eb anatema. <\/em><\/p><\/blockquote>\n

\u00a0\u00a0\u00a0 P\u00ebr t\u00eb theksuar m\u00eb tej, q\u00eb Sinodi i Kalqedonis\u00eb ishte me t\u00eb v\u00ebrtet\u00eb orthodhoks, perandori Justinian shkroi nj\u00eb himn doktrinor, i cili k\u00ebndohet akoma n\u00eb Mesh\u00ebn Hyjnore. Ai e rr\u00ebfen Zotin Jisu Krisht si Per\u00ebndi t\u00eb p\u00ebrsosur dhe si njeri t\u00eb p\u00ebrsosur.<\/p>\n

\u00a0\u00a0\u00a0 “O i vet\u00ebmlindur Bir dhe Fjal\u00eb e Per\u00ebndis\u00eb, q\u00eb je i pavdeksh\u00ebm, dhe denjove p\u00ebr shp\u00ebtimin ton\u00eb, t\u00eb mish\u00ebrohesh prej Hyjlind\u00ebses s\u00eb shenjt\u00eb dhe gjithmon\u00eb Virgj\u00ebr\u00ebs Mari, duke u b\u00ebr\u00eb njeri pa ndryshuar; q\u00eb u kryq\u00ebzove, o Krisht Per\u00ebndi, dhe shkele vdekjen me vdekje, q\u00eb je nj\u00eb prej Trinis\u00eb s\u00eb Shenjt\u00eb dhe lavd\u00ebrohesh bashk\u00eb me Atin dhe me Shpirtin e Shenjt\u00eb, shp\u00ebtona.”<\/em><\/p>\n

 <\/p>\n

<\/span>\u00a0\u00a0\u00a0 Herezia Monothelite<\/strong><\/span><\/h4>\n

\u00a0\u00a0\u00a0 N\u00eb shekullin e shtat\u00eb, pyetja se si duhet kuptuar, p\u00ebrcaktuar dhe pohuar personi dhe veprimi i Jisu Krishtit, vazhdoi t\u00eb shkaktoj\u00eb ndarje nd\u00ebrmjet besnik\u00ebve. Disa prej tyre thoshin q\u00eb mbasi Biri i Per\u00ebndis\u00eb u b\u00eb njeri, Ai pati vet\u00ebm nj\u00eb veprim dhe vullnet (d\u00ebshir\u00eb) – veprimi theandrik dhe vullneti i Fjal\u00ebs s\u00eb b\u00ebr\u00eb mish. K\u00ebta njer\u00ebz, t\u00eb quajtur monothelit\u00eb, insistonin q\u00eb Nj\u00eb Person i Krishtit, duke bashkuar natyrat e Per\u00ebndis\u00eb dhe t\u00eb Njeriut n\u00eb nj\u00eb Person, e shkriu s\u00ebbashku vullnetin dhe veprimin hyjnor me at\u00eb njer\u00ebzor, n\u00eb nj\u00eb m\u00ebnyr\u00eb t\u00eb till\u00eb, sa q\u00eb nuk mund t\u00eb dalloheshin m\u00eb.<\/p>\n

\u00a0\u00a0\u00a0 Sinodi i Gjasht\u00eb Ekumenik, u mbajt n\u00eb Konstandinopoj\u00eb, n\u00eb vitet 680-681. Duke ndjekur m\u00ebsimet e sh\u00ebn Maksim Rr\u00ebfyesit (Konfesori), i cili ishte burgosur dhe torturuar p\u00ebr doktrinat e tij, sinodi dekretoi q\u00eb ashtu si Krishti \u00ebsht\u00eb realisht hyjnor i plot\u00eb dhe njer\u00ebzor i plot\u00eb, bashkim i p\u00ebrsosur i Hyjnores dhe Njer\u00ebzores n\u00eb nj\u00eb Person, gjithashtu Ai duhet t\u00eb ket\u00eb nj\u00eb veprim dhe vullnet real njer\u00ebzor dhe nj\u00eb veprim dhe vullnet real hyjnor – sipas secil\u00ebs nga natyrat e Tij – dhe k\u00ebto dy vullnete dhe veprime, si\u00e7 dhe natyrat vet\u00eb, nuk duhen kuptuar t\u00eb shkrira apo t\u00eb p\u00ebrziera s\u00eb bashku n\u00eb nj\u00eb, sa q\u00eb t\u00eb humbasin karakteristikat dhe ve\u00e7orit\u00eb e tyre natyrore.<\/p>\n

\u00a0\u00a0\u00a0 Ky vendim u bazua n\u00eb faktin q\u00eb meqen\u00ebse Biri i Per\u00ebndis\u00eb mbeti plot\u00ebsisht hyjnor n\u00eb mish\u00ebrimin, Ai vazhdonte t\u00eb kishte aktivitetin dhe vullnetin e Tij hyjnor; dhe meqen\u00ebse Ai u b\u00eb plot\u00ebsisht njer\u00ebzor, Ai duhet t\u00eb kishte gjithashtu nj\u00eb aktivitet dhe vullnet t\u00eb plot\u00eb njer\u00ebzor; dhe q\u00eb shp\u00ebtimi i njer\u00ebzimit e k\u00ebrkon q\u00eb t\u00eb mbetet n\u00eb Shp\u00ebtimtarin e mish\u00ebruar ky dallim – por jo ndarje – n\u00eb aktivitetet dhe vullnetet e Tij.<\/p>\n

\u00a0\u00a0\u00a0 M\u00eb posht\u00eb \u00ebsht\u00eb nj\u00eb pjes\u00eb e p\u00ebrkufizimit t\u00eb besimit n\u00eb Sinodin e Gjasht\u00eb:<\/p>\n

…N\u00eb At\u00eb jan\u00eb dy vullnete natyror dhe dy veprime natyror t\u00eb pa ndar\u00eb, t\u00eb pashkrir\u00eb s\u00eb bashku, t\u00eb pandryshuar dhe t\u00eb pave\u00e7uar, sipas m\u00ebsimit t\u00eb Et\u00ebrve t\u00eb shenjt\u00eb. Dhe k\u00ebto dy vullnete natyror nuk jan\u00eb n\u00eb kund\u00ebrshtim me nj\u00ebri-tjetrin (Per\u00ebndia mos e dh\u00ebnt\u00eb!) …por vullneti i Tij njer\u00ebzor ndjek dhe jo duke i b\u00ebr\u00eb rezistenc\u00eb, por si subjekt, vullnetin e Tij hyjnor dhe t\u00eb gjith\u00ebfuqish\u00ebm… […] <\/em><\/p><\/blockquote>\n

Sepse ashtu si trupi i Tij i shenjt\u00eb dhe i panjoll\u00eb nuk u prish sepse ishte hyjnizuar, por vazhdoi n\u00eb natyr\u00ebn dhe gjendjen e tij, ashtu edhe vullneti i tij njer\u00ebzor, ndon\u00ebse i hyjnizuar, nuk ishte i n\u00ebnshtruar, por i ruajtur… n\u00eb t\u00eb nj\u00ebjtin Zot Jisu Krisht Per\u00ebndin\u00eb ton\u00eb t\u00eb v\u00ebrtet\u00eb, d.m.th. nj\u00eb veprim hyjnor dhe nj\u00eb veprim njer\u00ebzor… Sepse ne nuk pranojm\u00eb vet\u00ebm nj\u00eb veprim natyror n\u00eb Per\u00ebndin\u00eb dhe n\u00eb krijes\u00ebn.<\/em><\/p><\/blockquote>\n

[…] …duke e besuar Zotin ton\u00eb Jisu Krisht t\u00eb jet\u00eb nj\u00ebri nga Trinia, dhe ne themi q\u00eb mbas mish\u00ebrimit dy natyrat e Tij u treguan n\u00eb nj\u00eb hipostaz\u00eb t\u00eb Tij [ose person] n\u00eb t\u00eb cil\u00ebn ai b\u00ebri mrekulli dhe p\u00ebsoi vuajtje… […] <\/em><\/p><\/blockquote>\n

Prandaj ne rr\u00ebfejm\u00eb dy vullnete dhe dy veprime t\u00eb ndodhura nj\u00ebkoh\u00ebsisht dhe n\u00eb m\u00ebnyr\u00ebn m\u00eb t\u00eb p\u00ebrshtatshme n\u00eb At\u00eb, p\u00ebr shp\u00ebtimin e rac\u00ebs njer\u00ebzore.\u00a0 <\/em><\/p><\/blockquote>\n

<\/h4>\n

<\/span>\u00a0\u00a0\u00a0 Herezia Ikonoklaste<\/strong><\/span><\/h4>\n

 <\/p>\n

<\/p>\n

\u00a0\u00a0\u00a0 N\u00eb shekullin e tet\u00eb dhe t\u00eb n\u00ebnt\u00eb, \u00e7\u00ebshtja e personit dhe natyr\u00ebs s\u00eb Krishtit vazhdoi n\u00eb debatin rreth nderimit t\u00eb ikonave t\u00eb shenjta n\u00eb kish\u00eb. Pati n\u00eb k\u00ebt\u00eb koh\u00eb shum\u00eb njer\u00ebz, duke p\u00ebrfshir\u00eb k\u00ebtu edhe sundimtar\u00eb, q\u00eb pretendonin se nderimi i ikonave ishte i gabuar dhe idhujtari. Ata thoshin se Per\u00ebndia \u00ebsht\u00eb i paduksh\u00ebm dhe ka urdh\u00ebruar n\u00eb Ligjin e Dhiat\u00ebs s\u00eb Vjet\u00ebr q\u00eb njer\u00ebzit t\u00eb mos b\u00ebjn\u00eb “figura”, prandaj \u00ebsht\u00eb e gabuar t\u00eb pikturohen dhe t\u00eb nderohen figurat e Krishtit dhe t\u00eb shenjtor\u00ebve.<\/p>\n

\u00a0\u00a0\u00a0<\/span><\/span>Mbrojt\u00ebsit e nderimit t\u00eb ikonave t\u00eb shenjta, t\u00eb udh\u00ebhequr nga Sh\u00ebn Joan Damaskini dhe Theodhor Studiti, mbroheshin duke th\u00ebn\u00eb se pika qendrore e besimit t\u00eb krishter\u00eb \u00ebsht\u00eb q\u00eb “Fjala u b\u00eb mish dhe banoi nd\u00ebr ne”<\/em> dhe q\u00eb “ne pam\u00eb lavdin\u00eb e Tij”<\/em> (Joani 1:14). Duke iu referuar Shkrimeve t\u00eb Shenjta, ata insistonin q\u00eb besimi n\u00eb mish\u00ebrimin e Birit t\u00eb Per\u00ebndis\u00eb t\u00eb \u00e7on n\u00eb nderimin e ikonave, meqen\u00ebse Jisu Krishti \u00ebsht\u00eb nj\u00eb njeri real me nj\u00eb trup dhe shpirt real njer\u00ebzor, dhe si i till\u00eb mund t\u00eb pikturohet.<\/p>\n

\u00a0\u00a0\u00a0 Ata thoshin se ata q\u00eb ishin kund\u00ebr ikonave t\u00eb shenjta e b\u00ebnin mish\u00ebrimin nj\u00eb “fantazi” dhe e mohonin njerishm\u00ebrin\u00eb reale t\u00eb Birit t\u00eb Per\u00ebndis\u00eb. K\u00ebshtu ata i referoheshin fjal\u00ebve t\u00eb vet\u00eb Jisuit n\u00eb dialogun e tij me Filipin: Filipi i thot\u00eb: “Zot tregona Atin, edhe na \u00ebsht\u00eb mjaft”<\/em>. Jisui i thot\u00eb: “Kaq koh\u00eb jam me ju, edhe s’m\u00eb ke njohur, Filip? Ai q\u00eb m\u00eb ka par\u00eb mua, ka par\u00eb Atin; edhe qysh thua ti tregona Atin?”<\/em> (Joani 14:8-9).<\/p>\n

\u00a0\u00a0\u00a0 Mbrojt\u00ebsit e nderimit t\u00eb ikonave i referoheshin gjithashtu shkrimeve apostolike t\u00eb Sh\u00ebn Joanit dhe Sh\u00ebn Pavlit. “At\u00eb q\u00eb ishte q\u00eb n\u00eb kryet, at\u00eb q\u00eb kemi d\u00ebgjuar, at\u00eb q\u00eb kemi par\u00eb me syt\u00eb tan\u00eb, at\u00eb q\u00eb vum\u00eb re, edhe duart tona e prek\u00ebn, n\u00eb lidhje me Fjal\u00ebn e Jet\u00ebs – Edhe jeta u shfaq dhe ne e pam\u00eb at\u00eb…”<\/em> (1 Joani 1:1-2). “Sepse Per\u00ebndia i k\u00ebsaj jete verboi mendimet e atyre q\u00eb s’besojn\u00eb, q\u00eb t\u00eb mos ndri\u00e7oj\u00eb mbi ata drita e ungjillit t\u00eb lavdis\u00eb s\u00eb Krishtit, i cili \u00ebsht\u00eb shemb\u00ebllesa (n\u00eb greqishte ikona) e Per\u00ebndis\u00eb”<\/em> (2 Korinthian\u00ebt 4:4).<\/p>\n

\u00a0\u00a0\u00a0 “I cili \u00ebsht\u00eb shemb\u00ebllesa (n\u00eb greqishte ikona) e Per\u00ebndis\u00eb s\u00eb padukshme, i par\u00eblinduri i gjith\u00eb krijes\u00ebs; Sepse me an\u00eb t\u00eb tij u krijuan t\u00eb gjitha, sa jan\u00eb mbi qiejt edhe sa jan\u00eb mbi dh\u00e9…t\u00eb gjitha jan\u00eb krijuar me an\u00eb t\u00eb atij dhe p\u00ebr at\u00eb …Sepse mbi at\u00eb i p\u00eblqeu Atit t\u00eb rrij\u00eb me t\u00ebr\u00eb plot\u00ebsin\u00eb…<\/em>” (Kolosian\u00ebt 1:15-19). “Per\u00ebndia pasi u foli q\u00ebmoti et\u00ebrve tan\u00eb me an\u00eb t\u00eb profet\u00ebve shum\u00eb her\u00eb e me shum\u00eb m\u00ebnyra, n\u00eb k\u00ebto dit\u00eb t\u00eb pastajme na foli me an\u00eb t\u00eb Birit, t\u00eb cilin e b\u00ebri trash\u00ebgimtar t\u00eb t\u00eb gjithave, me an\u00eb t\u00eb cilit b\u00ebri edhe bot\u00ebn. Ai \u00ebsht\u00eb ndri\u00e7imi i lavdis\u00eb s\u00eb Per\u00ebndis\u00eb dhe vula e qenies s\u00eb Tij, q\u00eb i mban t\u00eb gjitha me fjal\u00ebn e fuqis\u00eb s\u00eb Tij…” <\/em>(Hebrenjt\u00eb 1:1-3).<\/p>\n

\u00a0\u00a0\u00a0 Sinodi i Shtat\u00eb Ekumenik, i mbajtur n\u00eb Nikea n\u00eb vitin 787, deklaroi zyrtarisht, q\u00eb besimi i krishter\u00eb duhet t\u00eb l\u00eb\u00e7itet “me fjal\u00eb dhe me figura”. Sinodi, gjithashtu, p\u00ebrcaktoi qart\u00eb, se<\/p>\n

ikonat duhen b\u00ebr\u00eb, por nuk duhen adhuruar – sepse vet\u00ebm Per\u00ebndia Vet\u00eb \u00ebsht\u00eb i denj\u00eb p\u00ebr adhurim – por ato duhet t\u00eb nderohen e respektohen. <\/em><\/p><\/blockquote>\n

\u00a0\u00a0\u00a0 Gjithashtu, sinodi b\u00ebri pohimin e m\u00ebposht\u00ebm rreth Krishtit, n\u00eb lidhje me nderimin e ikonave:<\/p>\n

…ne i mbajm\u00eb t\u00eb pandryshuara traditat kishtare, q\u00eb na jan\u00eb dh\u00ebn\u00eb me shkrim apo me goj\u00eb, nj\u00ebra prej t\u00eb cilave \u00ebsht\u00eb pikturimi i ikonave, e pranueshme n\u00eb historin\u00eb e predikimit t\u00eb Ungjillit, nj\u00eb tradit\u00eb e dobishme n\u00eb shum\u00eb drejtime, por ve\u00e7an\u00ebrisht n\u00eb k\u00ebt\u00eb, q\u00eb mish\u00ebrimi i Fjal\u00ebs s\u00eb Per\u00ebndis\u00eb ishte real dhe jo thjesht nj\u00eb fantazi, sepse kjo ka r\u00ebnd\u00ebsi dhe kuptim reciprok.<\/em><\/p><\/blockquote>\n

\u00a0\u00a0\u00a0 M\u00eb von\u00eb, doktrina e hyjnis\u00eb reale dhe njerishm\u00ebris\u00eb reale t\u00eb Jisu Krishtit u d\u00ebshmua dhe u mbrojt nga shenjtor\u00eb t\u00eb till\u00eb si Simeoni Teologu i Ri (v.1022) dhe Grigor Pallamai, kryepeshkop i Selanikut (v.1359). Ata e mbrojt\u00ebn k\u00ebt\u00eb doktrin\u00eb n\u00eb m\u00ebsimet e tyre rreth shenjt\u00ebrimit dhe hyjnizimit real t\u00eb njeriut, n\u00ebp\u00ebrmjet kungimit t\u00eb gjall\u00eb me Per\u00ebndin\u00eb, q\u00eb realizohet n\u00ebp\u00ebrmjet Jisu Krishtit n\u00eb Shpirtin e Shenjt\u00eb, n\u00eb Kish\u00eb. N\u00eb dhe n\u00ebp\u00ebrmjet Krishtit, Fjal\u00ebs s\u00eb mish\u00ebruar, personat njer\u00ebzore mund t\u00eb mbushen me Shpirtin e Per\u00ebndis\u00eb dhe mund t\u00eb jen\u00eb n\u00eb kungim t\u00eb v\u00ebrtet\u00eb me Per\u00ebndin\u00eb At\u00eb, duke marr\u00eb pjes\u00eb n\u00eb qenien e pakrijuar, jet\u00ebn dhe drit\u00ebn e Trinis\u00eb s\u00eb Shenjt\u00eb. N\u00ebse Jisu Krishti nuk ishte Per\u00ebndi i v\u00ebrtet\u00eb dhe Njeri i v\u00ebrtet\u00eb, kjo do ishte e pamundur. Por nuk \u00ebsht\u00eb e pamundur. Kjo \u00ebsht\u00eb p\u00ebrvoja q\u00eb ka njeriu p\u00ebr shp\u00ebtimin dhe \u00e7lirimin, n\u00eb jet\u00ebn e Kish\u00ebs s\u00eb Krishtit.<\/p>\n

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

Mish\u00ebrimi \u00a0… Dhe Ai u Mish\u00ebrua prej Shpirtit t\u00eb Shenjt\u00eb dhe Virgj\u00ebresh\u00ebs Mari dhe u b\u00eb Njeri   \u00a0 \u00a0 Biri hyjnor i Per\u00ebndis\u00eb u lind si njeri prej Virgj\u00ebresh\u00ebs Mari me an\u00eb t\u00eb fuqis\u00eb s\u00eb Shpirtit t\u00eb Shenjt\u00eb (Mattheu 1; Lluka 1). Kisha na m\u00ebson q\u00eb lindja virgj\u00ebrore \u00ebsht\u00eb plot\u00ebsimi i profecis\u00eb s\u00eb Dhiat\u00ebs s\u00eb Vjet\u00ebr (Isaia 7:14), dhe \u00ebsht\u00eb gjithashtu plot\u00ebsimi i d\u00ebshir\u00ebs<\/p>\n","protected":false},"author":1,"featured_media":26064,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"pagelayer_contact_templates":[],"_pagelayer_content":"","inline_featured_image":false,"fifu_image_url":"https:\/\/live.staticflickr.com\/65535\/50490066697_b0022cf284_b.jpg","fifu_image_alt":"Mish\u00ebrimi","footnotes":""},"categories":[122],"tags":[641,1085],"class_list":["post-1858","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-simboli-i-besimit-d7","tag-doktrina","tag-simboli-i-besimit"],"acf":[],"yoast_head":"\nMish\u00ebrimi - 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\/2012\/10\/10\/misherimi\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Mish\u00ebrimi - Kisha Orthodh\u03bfkse Autoqefale e Shqip\u00ebris\u00eb\" \/>\n<meta property=\"og:description\" content=\"Mish\u00ebrimi \u00a0… Dhe Ai u Mish\u00ebrua prej Shpirtit t\u00eb Shenjt\u00eb dhe Virgj\u00ebresh\u00ebs Mari dhe u b\u00eb Njeri   \u00a0 \u00a0 Biri hyjnor i Per\u00ebndis\u00eb u lind si njeri prej Virgj\u00ebresh\u00ebs Mari me an\u00eb t\u00eb fuqis\u00eb s\u00eb Shpirtit t\u00eb Shenjt\u00eb (Mattheu 1; Lluka 1). Kisha na m\u00ebson q\u00eb lindja virgj\u00ebrore \u00ebsht\u00eb plot\u00ebsimi i profecis\u00eb s\u00eb Dhiat\u00ebs s\u00eb Vjet\u00ebr (Isaia 7:14), dhe \u00ebsht\u00eb gjithashtu plot\u00ebsimi i d\u00ebshir\u00ebs\" \/>\n<meta property=\"og:url\" content=\"https:\/\/orthodoxalbania.org\/2020\/2012\/10\/10\/misherimi\/\" \/>\n<meta property=\"og:site_name\" content=\"Kisha Orthodh\u03bfkse Autoqefale e Shqip\u00ebris\u00eb\" \/>\n<meta property=\"article:publisher\" content=\"https:\/\/www.facebook.com\/koash1991\" \/>\n<meta property=\"article:published_time\" content=\"2012-10-10T20:34:10+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2020-10-15T16:39:59+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/live.staticflickr.com\/65535\/50490066697_b0022cf284_b.jpg\" \/>\n<meta name=\"author\" content=\"Kisha Orthodhokse\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:image\" content=\"https:\/\/live.staticflickr.com\/65535\/50490066697_b0022cf284_b.jpg\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"Kisha Orthodhokse\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"27 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\/\/orthodoxalbania.org\/2020\/2012\/10\/10\/misherimi\/#article\",\"isPartOf\":{\"@id\":\"https:\/\/orthodoxalbania.org\/2020\/2012\/10\/10\/misherimi\/\"},\"author\":{\"name\":\"Kisha Orthodhokse\",\"@id\":\"https:\/\/orthodoxalbania.org\/2020\/#\/schema\/person\/0c387634a7063ac612d7ed9ce71c7e86\"},\"headline\":\"Mish\u00ebrimi\",\"datePublished\":\"2012-10-10T20:34:10+00:00\",\"dateModified\":\"2020-10-15T16:39:59+00:00\",\"mainEntityOfPage\":{\"@id\":\"https:\/\/orthodoxalbania.org\/2020\/2012\/10\/10\/misherimi\/\"},\"wordCount\":5332,\"publisher\":{\"@id\":\"https:\/\/orthodoxalbania.org\/2020\/#organization\"},\"image\":{\"@id\":\"https:\/\/orthodoxalbania.org\/2020\/2012\/10\/10\/misherimi\/#primaryimage\"},\"thumbnailUrl\":\"https:\/\/live.staticflickr.com\/65535\/50490066697_b0022cf284_b.jpg\",\"keywords\":[\"Doktrina\",\"Simboli i Besimit\"],\"articleSection\":[\"Simboli i Besimit\"],\"inLanguage\":\"en-US\"},{\"@type\":\"WebPage\",\"@id\":\"https:\/\/orthodoxalbania.org\/2020\/2012\/10\/10\/misherimi\/\",\"url\":\"https:\/\/orthodoxalbania.org\/2020\/2012\/10\/10\/misherimi\/\",\"name\":\"Mish\u00ebrimi - 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