{"id":1907,"date":"2012-10-16T10:33:59","date_gmt":"2012-10-16T10:33:59","guid":{"rendered":""},"modified":"2020-05-07T20:19:03","modified_gmt":"2020-05-07T18:19:03","slug":"shekulli-i-shtate","status":"publish","type":"post","link":"https:\/\/orthodoxalbania.org\/2020\/2012\/10\/16\/shekulli-i-shtate\/","title":{"rendered":"Shekulli i Shtat\u00eb"},"content":{"rendered":"

\u00a0\u00a0\u00a0 <\/strong>Dionis Aeropagjiti<\/strong><\/h4>\n

\u00a0 \u00a0 Shkrimet teologjike q\u00eb u shfaq\u00ebn n\u00eb shekullin e gjasht\u00eb n\u00ebn emrin e Dionis Aeropagjitit, u pranuan n\u00eb p\u00ebrgjith\u00ebsi si nga mbrojt\u00ebsit ashtu edhe nga kund\u00ebrshtar\u00ebt e doktrinave t\u00eb sinodeve ekumenik\u00eb t\u00eb shekullit t\u00eb kat\u00ebrt dhe t\u00eb pest\u00eb. K\u00ebto shkrime pat\u00ebn nj\u00eb ndikim t\u00eb madh n\u00eb devotshm\u00ebrin\u00eb liturgjike t\u00eb Kish\u00ebs n\u00ebp\u00ebrmjet shpjegimeve t\u00eb tyre simbolike t\u00eb ritualeve t\u00eb adhurimit. Ato paraqisnin nj\u00eb teologji mistike e cila theksonte pakuptimshm\u00ebrin\u00eb absolute t\u00eb Per\u00ebndis\u00eb dhe \u201ctjet\u00ebrsin\u00eb\u201d e Tij absolute prej gjith\u00e7kaje tjet\u00ebr q\u00eb ekzistonte n\u00eb krijimin e Tij. Por, ato p\u00ebrmbanin nj\u00eb doktrin\u00eb n\u00eb lidhje me Krishtin q\u00eb shkaktoi v\u00ebshtir\u00ebsi t\u00eb m\u00ebdha n\u00eb shekullin e shtat\u00eb.<\/p>\n

\u00a0 \u00a0 Shkrimet dionisiane p\u00ebrmbanin m\u00ebsimin se Jisu Krishti, Biri i mish\u00ebruar i Per\u00ebndis\u00eb, ka nj\u00eb vullnet dhe nj\u00eb veprim theandrik q\u00eb i kombinonte plot\u00ebsisht \u00a0t\u00eb dy veprimet dhe aktivitetet e dalluara t\u00eb natyrave t\u00eb Tij hyjnore dhe njer\u00ebzore. Kjo doktrin\u00eb u quajt monothelitiz\u00ebm (q\u00eb do t\u00eb thot\u00eb se Krishti pati vet\u00ebm nj\u00eb vullnet hyjnoro-njer\u00ebzor), ose monoenergjiz\u00ebm (q\u00eb do t\u00eb thot\u00eb se Krishti pati vet\u00ebm nj\u00eb veprim, ose energji hyjnoro-njer\u00ebzor). Kjo u pranua me d\u00ebshir\u00eb t\u00eb madhe nga ata q\u00eb menduan se ky formulim doktrinal do t\u00eb zgjidhte p\u00ebrfundimisht problemin e ndarjes monofizite dhe do t\u2019i ribashkonte ata me Kish\u00ebn. \u00a0N\u00eb fakt, monofizit\u00ebt i vler\u00ebsuan thell\u00eb m\u00ebsimet e shkrimeve Pseudo-Dionisiane. Autori anonim i k\u00ebtyre veprave, ndoshta ishte vet\u00eb nj\u00eb monofizit. Megjithat\u00eb, ribashkimi i pritur i atyre q\u00eb ishin ndar\u00eb prej Kish\u00ebs, qysh prej mesit t\u00eb shekullit t\u00eb pest\u00eb, nuk u realizua. Arsyeja p\u00ebrse nuk u realizua ishte nga kund\u00ebrshtimi i furish\u00ebm q\u00eb i b\u00ebn\u00eb Sh\u00ebn Maksim Konfesori (v. 662) dhe Sh\u00ebn Martini, Papa i Rom\u00ebs (v. 655) \u00a0formulimit nj\u00eb vullnet dhe veprim theandrik n\u00eb Krishtin.<\/p>\n

\u00a0 \u00a0\u00a0 Sh\u00ebn Maksim Konfesori dhe Sh\u00ebn Martini<\/strong><\/h4>\n

\u00a0 \u00a0 T\u00eb dy k\u00ebta njer\u00ebz, s\u00eb bashku me mb\u00ebshtet\u00ebsit e vendosur t\u00eb tyre, k\u00ebmb\u00ebngul\u00ebn se Jisu Krishti duhej t\u00eb kishte dy vullnete dhe veprime t\u00eb dalluara, ashtu si Ai kishte dy natyra t\u00eb ndara dhe t\u00eb dalluara n\u00eb nj\u00eb person. Et\u00ebrit e Shenjt\u00eb k\u00ebmb\u00ebngulnin se \u00ebsht\u00eb nj\u00eb Bir i Per\u00ebndis\u00eb, i Cili \u00ebsht\u00eb nj\u00eb Bir i Maris\u00eb, por ky nj\u00eb Bir d\u00ebshiron dhe vepron n\u00eb m\u00ebnyr\u00eb t\u00eb dalluar si Per\u00ebndi dhe si njeri.<\/p>\n

\u00a0 \u00a0 Krishti ka plot\u00ebsin\u00eb e vullnetit, energjis\u00eb, veprimit dhe fuqis\u00eb hyjnore q\u00eb \u00ebsht\u00eb e nj\u00ebjta si ajo e Atit dhe e Shpirtit t\u00eb Shenjt\u00eb. Krishti ka, gjithashtu, plot\u00ebsin\u00eb e vullnetit, energjis\u00eb, veprimit dhe fuqis\u00eb njer\u00ebzore q\u00eb \u00ebsht\u00eb e nj\u00ebjta me at\u00eb t\u00eb \u00e7do qenie tjet\u00ebr njer\u00ebzore. Shp\u00ebtimi q\u00ebndron n\u00eb faktin se Jisu Krishti, duke qen\u00eb nj\u00eb njeri i v\u00ebrtet\u00eb, lirisht dhe vullnetarisht e n\u00ebnshtron vullnetin e tij njer\u00ebzor (q\u00eb \u00ebsht\u00eb ekzakt\u00ebsisht i nj\u00ebjti vullnet njer\u00ebzor q\u00eb kan\u00eb t\u00eb gjith\u00eb njer\u00ebzit) te vullneti i Tij hyjnor (q\u00eb \u00ebsht\u00eb vullneti i Per\u00ebndis\u00eb). K\u00ebshtu, Biri hyjnor i Per\u00ebndis\u00eb u b\u00eb nj\u00eb njeri i v\u00ebrtet\u00eb me nj\u00eb vullnet njer\u00ebzor t\u00eb v\u00ebrtet\u00eb dhe k\u00ebshtu, si nj\u00eb njeri i v\u00ebrtet\u00eb, Ai mundi \u201ct\u00eb p\u00ebrmbush\u00eb \u00e7do drejt\u00ebsi\u201d n\u00eb bindje t\u00eb p\u00ebrsosur dhe t\u00eb vullnetshme te Ati i Tij. N\u00ebp\u00ebrmjet veprimit nj\u00ebr\u00ebzor t\u00eb v\u00ebrtet\u00eb t\u00eb Tij Jisu Krishti i \u00e7liron t\u00ebr\u00eb njer\u00ebzit prej m\u00ebkatit dhe vdekjes si Adami i Ri dhe i Fundit (Shih \u00c7lirimi tek Doktrina). \u00a0Sh\u00ebn Maksimi dhe Sh\u00ebn Martini p\u00ebsuan shum\u00eb p\u00ebr kund\u00ebrshtimin q\u00eb i b\u00ebn\u00eb pozicionit monothelit. Ata u burgos\u00ebn, u torturuan dhe u gjymtuan nga pushteti perandorak, i cili donte me \u00e7do kusht ta p\u00ebrdorte monothelitizmin si nj\u00eb m\u00ebnyr\u00eb bashkimi me monofizit\u00ebt.<\/p>\n

\u00a0 \u00a0 Sinodi i Gjasht\u00eb Ekumenik<\/strong><\/h4>\n

\u00a0 \u00a0 Megjithat\u00eb, p\u00ebrfundimisht, doktrina e k\u00ebtyre shenjtor\u00ebve fitoi. Sinodi i Tret\u00eb i Konstandinopojes, i njohur si Sinodi i Gjasht\u00eb Ekumenik, mbajtur n\u00eb 680-681, e verifikoi zyrtarisht m\u00ebsimin e tyre dhe zyrtarisht d\u00ebnoi si Patrikun Sergj t\u00eb Konstandinopoj\u00ebs, ashtu edhe Honorin, Pap\u00ebn e Rom\u00ebs, s\u00eb bashku me t\u00eb gjith\u00eb ata q\u00eb mbronin doktrin\u00ebn e gabuar rreth Jisuit q\u00eb e zhvishte At\u00eb nga njerishm\u00ebria e Tij e v\u00ebrtet\u00eb.<\/p>\n

Shkrimet Teologjike<\/strong>
\n<\/strong><\/em><\/h4>\n

\u00a0 \u00a0 Sh\u00ebn Maksim Konfesori shkroi, gjithashtu, mbi temat shpirt\u00ebrore dhe asketike. Bashk\u00ebkohasi i tij n\u00eb Egjipt, Sh\u00ebn Joan Klimaku (i Shkall\u00ebs) (v. 649), igumeni i manastirit t\u00eb Sh\u00ebn Ekaterin\u00ebs n\u00eb Malin Sinai, shkroi vepr\u00ebn klasike mbi jet\u00ebn shpirt\u00ebrore, Shkalla e Ngjitjes Hyjnore. Andrea i Kret\u00ebs shkroi n\u00eb shekullin e shtat\u00eb kanonin e tij pendimtar, i cili lexohet akoma n\u00eb Kish\u00ebn Orthodhokse gjat\u00eb Kreshm\u00ebs s\u00eb Madhe.<\/p>\n

\u00a0 Lindja e Islamit<\/strong>
\n<\/strong><\/em><\/h4>\n

\u00a0 \u00a0 Shekulli i shtat\u00eb d\u00ebshmoi, gjithashtu lindjen e Islamit nga profeti Muhamed, i cili filloi koh\u00ebn islame me ikjen e tij nga Meka, n\u00eb 622. Pasuesit e k\u00ebtij besimi t\u00eb ri nuk humb\u00ebn koh\u00eb n\u00eb sulmin kund\u00ebr perandoris\u00eb s\u00eb krishter\u00eb, e cila n\u00eb at\u00eb koh\u00eb ishte dob\u00ebsuar shum\u00eb mbas nj\u00eb lufte t\u00eb gjat\u00eb me persian\u00ebt. Gjat\u00eb luft\u00ebs persiane perandori Herakli rimori Kryqin e v\u00ebrtet\u00eb nga ushtrit\u00eb q\u00eb e kishin kapur, dhe e solli at\u00eb n\u00eb Konstandinopoj\u00eb. Ky veprim sh\u00ebnoi kremtimin e Lart\u00ebsimit t\u00eb Kryqit n\u00ebp\u00ebr t\u00ebr\u00eb perandorin\u00eb e krishter\u00eb. Deri n\u00eb vitet tridhjet\u00eb t\u00eb shekullit t\u00eb shtat\u00eb, nj\u00eb dit\u00eb e ve\u00e7ant\u00eb, n\u00eb Shtator, p\u00ebr nderimin e Kryqit kremtohej vet\u00ebm n\u00eb Jerusalem (Shih Lart\u00ebsimi i Kryqit tek Adhurimi).<\/p>\n

\u00a0Sinodi Kuinisekst (Pes\u00eb-Gjasht\u00eb) ose Sinodi i Trulos<\/strong>
\n<\/strong><\/em><\/h4>\n

\u00a0 \u00a0 N\u00eb fund t\u00eb shekullit t\u00eb shtat\u00eb, ka mund\u00ebsi n\u00eb 692, nj\u00eb sinod u mbajt n\u00eb Konstandinopoj\u00eb, n\u00eb sall\u00ebn me kube ose Trulo, t\u00eb pallatit perandorak. Ai hartoi 102 rregulla kanonik\u00eb. K\u00ebto kanone jan\u00eb quajtur kanonet e Sinodit Kuinisekst (Quinisext), ngaq\u00eb ato u pan\u00eb si vazhdimi i pun\u00ebs t\u00eb sinodeve ekumenik\u00eb t\u00eb pest\u00eb dhe t\u00eb gjasht\u00eb, t\u00eb cil\u00ebt nuk kishin nxjerr\u00eb dekrete kanonik\u00eb.<\/p>\n

\u00a0 \u00a0 Shum\u00eb nga kanonet p\u00ebrpiqen t\u00eb freskonin ligjin zyrtar t\u00eb Kish\u00ebs, duke e kombinuar at\u00eb me legjislacionin ekzistues civil t\u00eb Justinianit. T\u00eb tjer\u00eb e vendos\u00ebn praktik\u00ebn e Kish\u00ebs s\u00eb hershme dhe normat disiplinore n\u00eb terma m\u00eb t\u00eb sakt\u00eb. P\u00ebr shembull, k\u00ebto kanone zyrtarizuan rregullin sipas t\u00eb cilit njer\u00ebz t\u00eb martuar mund t\u00eb dor\u00ebzoheshin n\u00eb dhjakonat\u00eb dhe presbiteri (prift\u00ebri) mund t\u2019i mbante grat\u00eb e tyre, por ata q\u00eb tashm\u00eb ishin dor\u00ebzuar dhjakon\u00eb dhe prift\u00ebrinj nuk mund t\u00eb martoheshin. Sinodi riforcoi ligjin q\u00eb daton prej koh\u00ebs s\u00eb Justinianit, q\u00eb vet\u00ebm t\u00eb pamartuarit mund t\u00eb sh\u00ebrbejn\u00eb n\u00eb sh\u00ebrbes\u00ebn e peshkopit. Ky sinod, caktoi gjithashtu, moshat p\u00ebr dor\u00ebzimet dhe riafirmoi disiplin\u00ebn kishtare tradicionale n\u00eb lidhje me klerin, t\u00eb till\u00eb si p\u00ebrjashtimin e rrept\u00eb t\u00eb tyre nga pjes\u00ebmarrja drejp\u00ebrdrejt n\u00eb \u00e7\u00ebshtjet politike, ushtarake dhe ekomike t\u00eb k\u00ebsaj bote.<\/p>\n

Zhvillimi Liturgjik<\/strong>
\n<\/strong><\/em><\/h4>\n

\u00a0 \u00a0 Kanonet e Sinodit Trulon dekretuan qart\u00eb se nj\u00eb periudh\u00eb prej 40 dit\u00ebsh agj\u00ebrimi duhet t\u00eb paraprij\u00eb Pashk\u00ebn, n\u00eb dit\u00ebt e jav\u00ebs t\u00eb s\u00eb cil\u00ebs nuk duhej t\u00eb kremtohej Liturgjia Hyjnore Eukaristike, por duhej t\u00eb sh\u00ebrbehej Liturgjia e Dhuratave t\u00eb Parashenjt\u00ebruara (Kanoni 52). Ato iu b\u00ebnin thirrje t\u00eb krishter\u00ebve t\u00eb nderonin Ngjalljen e Krishtit, duke mos u gjunj\u00ebzuar n\u00eb t\u00eb Dielat (Kanoni 90). Ky sinod i ndaloi laik\u00ebt t\u00eb hynin n\u00eb shenjt\u00ebroren e nd\u00ebrtets\u00ebs s\u00eb Kish\u00ebs dhe e ndalonte martes\u00ebn misterore nd\u00ebrmjet nj\u00eb orthodhoksi dhe nj\u00eb jo-orthodhoksi (Kanonet 69, 72). N\u00eb t\u00eb k\u00ebrkohej nga ata q\u00eb k\u00ebndonin n\u00eb Kish\u00eb t\u00eb frenoheshin nga \u201cthirrjet e padisiplinuara\u201d dhe nga p\u00ebrdorimi \u201cnga t\u00eb gjitha melodit\u00eb q\u00eb jan\u00eb t\u00eb papajtueshme dhe t\u00eb pap\u00ebrshtatshme p\u00ebr Kish\u00ebn\u201d (Kanoni 75). N\u00eb k\u00ebt\u00eb sinod k\u00ebrkohej, gjithashtu, \u00e7kish\u00ebrimi i njer\u00ebzve q\u00eb p\u00ebr asnj\u00eb arsye mungonin n\u00eb liturgji \u201cp\u00ebr tre t\u00eb diela rresht\u201d (Kanoni 80). S\u00eb fundi, b\u00ebhej thirrje p\u00ebr \u201cd\u00ebnimin me vdekje\u201d p\u00ebr ata q\u00eb \u201cjepnin mjekime p\u00ebr abortin dhe p\u00ebr ato q\u00eb i merrnin p\u00ebr t\u00eb vrar\u00eb fetusin\u201d(Kanoni 91).<\/p>\n<\/div>

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Vitet 1950-1979<\/a><\/h4><\/div><\/article><\/section><\/div>
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