{"id":2027,"date":"2013-04-04T09:54:29","date_gmt":"2013-04-04T09:54:29","guid":{"rendered":""},"modified":"2021-10-11T11:54:37","modified_gmt":"2021-10-11T09:54:37","slug":"dinamika-e-nje-ndryshimi-te-pergjithshem-dhe-te-vazhdueshem","status":"publish","type":"post","link":"https:\/\/orthodoxalbania.org\/2020\/2013\/04\/04\/dinamika-e-nje-ndryshimi-te-pergjithshem-dhe-te-vazhdueshem\/","title":{"rendered":"Dinamika e nj\u00eb ndryshimi t\u00eb p\u00ebrgjithsh\u00ebm dhe t\u00eb vazhdueshme – Kryepiskopi Anastas"},"content":{"rendered":"

<\/span>Dinamika e nj\u00eb ndryshimi t\u00eb p\u00ebrgjithsh\u00ebm dhe t\u00eb vazhdueshme<\/span><\/h4>\n

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

<\/span>D\u00ebshmia e Tre Hierark\u00ebve p\u00ebr “ndryshimin e mir\u00eb”<\/strong><\/span><\/h4>\n

 <\/p>\n

Kryepiskopi i Tiran\u00ebs, Durr\u00ebsit dhe i gjith\u00eb Shqip\u00ebris\u00eb<\/em><\/p>\n

Fortlumturia e Tij Anastasi P\u00ebrkthyer nga Kostandin N. Xhuba Globalizmi dhe Orthodhoksia, Tiran\u00eb 2004.<\/em><\/p>\n

 <\/p>\n

\u00a0\u00a0\u00a0 Nd\u00ebrmjet pik\u00ebpamjeve fetare dhe filozofike, t\u00eb cilat ndikojn\u00eb mbi jet\u00ebn e njer\u00ebzve, disa e pranojn\u00eb bot\u00ebn, disa p\u00ebrpiqen t’i shmangen, kurse disa t\u00eb tjera k\u00ebrkojn\u00eb ta transformojn\u00eb. Pik\u00ebpamjet e krishtera b\u00ebjn\u00eb pjes\u00eb n\u00eb ato m\u00eb dinamiket t\u00eb grupit t\u00eb fundit.<\/p>\n

\u00a0 \u00a0 Natyrisht, brenda hap\u00ebsir\u00ebs s\u00eb krishter\u00eb jan\u00eb zhvilluar tendenca dhe forma t\u00eb ndryshme spiritualiteti.<\/p>\n

\u00a0 \u00a0 Por, p\u00ebrcaktues p\u00ebr idealin orthodhoks mbeti ai vizion q\u00eb trajton t\u00eb t\u00ebr\u00ebn, q\u00ebndrimi dhe d\u00ebshmia q\u00eb p\u00ebrqafon t\u00eb gjitha, t\u00ebr\u00eb jet\u00ebn, n\u00eb t\u00eb gjitha p\u00ebrmasat dhe kuptimin e saj. K\u00ebt\u00eb vizion t\u00eb p\u00ebrgjithsh\u00ebm e kan\u00eb p\u00ebrpunuar fuqish\u00ebm dhe n\u00eb m\u00ebnyr\u00eb origjinale M\u00ebsuesit Ekumenik\u00eb : Vasili i Madh (330?-379), Grigor Theologu (329-390), Joan Gojarti (354-407).<\/p>\n

\u00a0\u00a0 \u00a0Duke e jetuar me t\u00ebr\u00eb qenien e tyre mesazhin biblik p\u00ebr p\u00ebrmbushjen e t\u00eb gjithave m\u00eb Krishtin, ata meditojn\u00eb, analizojn\u00eb dhe luftojn\u00eb p\u00ebr nj\u00eb ndryshim t\u00eb p\u00ebrgjithsh\u00ebm t\u00eb gj\u00ebrave njer\u00ebzore, me perspektiv\u00eb idealin ungjillor. Ata p\u00ebrjetojn\u00eb dinamik\u00ebn “e ndryshimit t\u00eb mir\u00eb”, t\u00eb transformimit t\u00eb t\u00eb gjithave q\u00eb p\u00ebruron Krishti n\u00eb hap\u00ebsir\u00ebn e jashtme e t\u00eb brendshme.<\/p>\n

\u00a0 \u00a0 N\u00eb fjalimin e tij “N\u00eb t\u00eb diel\u00ebn e Re”, q\u00eb u tha t\u00eb diel\u00ebn e par\u00eb pas Ngjalljes t\u00eb vitit 383, Grigor Theologu nd\u00ebrthur mjesht\u00ebrisht thirrjen p\u00ebr nj\u00eb p\u00ebrt\u00ebritje rr\u00ebnj\u00ebsore t\u00eb t\u00eb gjithave, e cila kryhet me Ngjalljen e Krishtit, dhe detyr\u00ebn e pand\u00ebrprer\u00eb t\u00eb t\u00eb krishterit p\u00ebr nj\u00eb p\u00ebrpjekje p\u00ebrt\u00ebrit\u00ebse. Mesazhi baz\u00eb i tij arrin kulmin me mohimin” “T\u00eb vjetrat shkuan, ja tek u b\u00ebn\u00eb t\u00eb reja t\u00eb gjitha… ndryshohu me ndryshimin e mir\u00eb” . Esht\u00eb fjala p\u00ebr nj\u00eb “ndryshim” shum\u00eb t\u00eb r\u00ebnd\u00ebsish\u00ebm dhe shum\u00ebdimensional, p\u00ebr nj\u00eb ndryshim t\u00eb thell\u00eb, t\u00eb vazhduesh\u00ebm, i cili kryhet me ngjarjen paskale dhe ka rrjedhoja t\u00eb drejtp\u00ebrdrejta si n\u00eb fush\u00ebn personale, edhe n\u00eb at\u00eb shoq\u00ebrore .<\/p>\n

\u00a0\u00a0 \u00a0 Sigurisht, nuk e injoroj faktin se ka shum\u00eb njer\u00ebz, t\u00eb cil\u00ebt nuk jan\u00eb t\u00eb nj\u00eb mendimi “me shpres\u00ebn ton\u00eb” dhe nuk preken dhe aq nga nj\u00eb d\u00ebshmi e till\u00eb. Pik\u00ebpamje t\u00eb ndryshme filozofike kan\u00eb plasaritur unitetin e kuptimit t\u00eb tradit\u00ebs son\u00eb, dhe teori t\u00eb ndryshme kan\u00eb v\u00ebn\u00eb n\u00eb hije vizionin e Tre Hierark\u00ebve. Mir\u00ebpo kjo nuk e mohon faktin q\u00eb mesazhet e tyre p\u00ebr “ndryshimin e mir\u00eb” p\u00ebrb\u00ebjn\u00eb zemr\u00ebn e trash\u00ebgimis\u00eb s\u00eb krishter\u00eb kulturore, filozofike dhe morale, nga e cila nd\u00ebrgjegjja e popullit orthodhoks ka marr\u00eb frym\u00ebzim dhe fuqi n\u00eb kthesa kritike. Tradita e q\u00ebndrueshme paskale prej shekujsh po formon moralin e tij. Aksiomat e besimit dhe t\u00eb jet\u00ebs s\u00eb krishter\u00eb p\u00ebrb\u00ebjn\u00eb shtresa baz\u00eb t\u00eb subkoshienc\u00ebs s\u00eb Kombit; dhe ne q\u00eb p\u00ebrqafojm\u00eb sigurit\u00eb e t\u00eb Tre Hierark\u00ebve, jemi t\u00eb detyruar t’ia transmetojm\u00eb nd\u00ebrgjegjes s\u00eb popullit. D\u00ebshmin\u00eb e tyre p\u00ebr ndryshimin e mir\u00eb do t\u00eb p\u00ebrpiqem ta paraqes n\u00eb vazhdim n\u00eb pes\u00eb pika.<\/p>\n

 <\/p>\n

A
\nSHUM\u00cb GJ\u00cbRA DUHEN NDRYSHUAR N\u00cb JET\u00cbN NJER\u00cbZORE<\/strong><\/h4>\n

 <\/p>\n

\u00a0\u00a0\u00a0 Idet\u00eb, q\u00eb gjat\u00eb shekujve t\u00eb fundit konsiderohen udh\u00eb\u00e7el\u00ebse n\u00eb k\u00ebrkimet bot\u00ebrore, p\u00ebrb\u00ebjn\u00eb pika qendrore n\u00eb doktrin\u00ebn e Tre M\u00ebsuesve Ekumenik\u00eb. Ata flasin me k\u00ebmb\u00ebngulje p\u00ebr barazin\u00eb midis njer\u00ebzve, p\u00ebr “nderimin e nj\u00ebjt\u00eb”, p\u00ebr “nderimin e barabart\u00eb” t\u00eb tyre. E shohin t\u00eb z\u00ebr\u00eb vend n\u00eb kuintesenc\u00ebn e natyr\u00ebs njer\u00ebzore3. Dhe “shmangien”, dometh\u00ebn\u00eb largimin nga barazia e quajn\u00eb pa ngurruar “padrejt\u00ebsi”4. “Dhe drejt\u00ebsi”, shkruan Grigori, “mos k\u00ebrko m\u00eb t\u00eb gjesh, dhe heqja dor\u00eb nga barazia, n\u00eb fakt \u00ebsht\u00eb padrejt\u00ebsi”.<\/p>\n

\u00a0 \u00a0 N\u00eb nj\u00eb epok\u00eb, ku dallimet dhe ndryshimi shum\u00eb i madh midis zot\u00ebrinjve dhe rob\u00ebrve, burrave dhe grave, quhen aksioma – dhe ku ligji i eg\u00ebr i imponon – z\u00ebri i t\u00eb Tre Hierark\u00ebve, i v\u00eb n\u00eb diskutim. K\u00ebto ndarje, tre Shenjtor\u00ebt i konsiderojn\u00eb “dallime t\u00eb kota”. “Cili \u00ebsht\u00eb zot\u00ebri, apo rob? Dallim i kot\u00eb”, shkruan Grigori. “Nj\u00eb \u00ebsht\u00eb gatues i t\u00eb gjithave, nj\u00eb ligj \u00ebsht\u00eb, nj\u00eb gjykim” .<\/p>\n

\u00a0 \u00a0 Grigori deklaron n\u00eb m\u00ebnyr\u00eb kategorike se e konsideron “t\u00eb pabarabart\u00eb dhe anormal” ligjin q\u00eb \u00ebsht\u00eb i but\u00eb n\u00eb rr\u00ebshqitjet bashk\u00ebshortore t\u00eb burrave dhe i rrept\u00eb p\u00ebr t\u00eb nj\u00ebjtat raste t\u00eb grave. “Nuk i pranoj k\u00ebto ligje, nuk lavd\u00ebroj zakonin. Burrat kan\u00eb qen\u00eb ata q\u00eb i b\u00ebn\u00eb ligjet, prandaj legjislacioni \u00ebsht\u00eb kund\u00ebr grave”. Dhe, pas paraqitjes s\u00eb teksteve t\u00eb ndryshme biblike, me t\u00eb cilat mb\u00ebshtet barazin\u00eb, ai thekson: “Nj\u00eb krijues i burrit dhe i gruas, prej s\u00eb nj\u00ebjt\u00ebs balt\u00eb jan\u00eb t\u00eb dy, nj\u00eb ikon\u00eb, nj\u00eb ligj, nj\u00eb vdekje, nj\u00eb ngjallje” .<\/p>\n

\u00a0 \u00a0 Ndaj atyre q\u00eb p\u00ebr t\u00eb p\u00ebrkrahur teorit\u00eb e superioritetit t\u00eb burrave u referohen pjes\u00ebve biblike, Gojarti, duke theksuar “vler\u00ebn e barabart\u00eb” t\u00eb gruas, nuk ngurron t\u00eb p\u00ebrdor\u00eb termin theologjik “t\u00eb barasvlershm\u00ebris\u00eb” s\u00eb Birit ndaj Atit, ndaj t\u00eb cilit ai \u00ebsht\u00eb i bindur. “Sepse, v\u00ebrtet gruaja na n\u00ebnshtrohet, por si grua, si e lir\u00eb dhe si e barasvlershme me ne. Madje edhe Biri, \u00ebsht\u00eb i bindur ndaj Atit, por si Bir Per\u00ebndie, si Per\u00ebndi” .<\/p>\n

\u00a0 \u00a0 Kontradiktat klasike q\u00eb ndajn\u00eb njer\u00ebzit: rob\u00ebri-liri, varf\u00ebri-pasuri, Grigori i quan shprehimisht “s\u00ebmundje”, “trillime lig\u00ebsie”, q\u00eb “kan\u00eb hyr\u00eb te gjinia njer\u00ebzore” n\u00eb epoka t\u00eb m\u00ebvonshme, “q\u00eb p\u00ebrkuan s\u00eb bashku” me lig\u00ebsin\u00eb e tij\u00a0 . P\u00ebrmend me ngulm faktin se nd\u00ebrtimi fillestar i njer\u00ebzimit nuk ishte k\u00ebshtu, p\u00ebrderisa njeriu u nd\u00ebrtua i vet\u00ebpushtetsh\u00ebm dhe i lir\u00eb. Liria dhe pasuria gjenden n\u00eb respektimin e porosis\u00eb hyjnore, kurse varf\u00ebria e rob\u00ebria e v\u00ebrtet\u00eb n\u00eb shkeljen e saj .<\/p>\n

\u00a0 \u00a0 Fjala e tyre b\u00ebhet e zjarrt\u00eb kur prekin problemet e pangop\u00ebsis\u00eb, t\u00eb pasuris\u00eb, t\u00eb padrejt\u00ebsis\u00eb shoq\u00ebrore, q\u00eb sundonin n\u00eb epok\u00ebn e tyre, dhe madje t\u00eb sanksionuara nga zakonet, ligjet e mentaliteti. Nuk di t\u00eb jen\u00eb formuluar mendime m\u00eb trondit\u00ebse p\u00ebr pasurin\u00eb dhe pangop\u00ebsin\u00eb e njer\u00ebzve se ato t\u00eb tyre . Vasili i Madh p\u00ebrcakton pa rezerva parimin se pasuria \u00ebsht\u00eb n\u00eb p\u00ebrpjes\u00ebtim t\u00eb zhdrejt\u00eb me dashurin\u00eb. “Pra, sa m\u00eb tep\u00ebr i pangopur b\u00ebhesh p\u00ebr pasurin\u00eb, aq m\u00eb tep\u00ebr t\u00eb pak\u00ebsohet dashuria” . “Shp\u00ebrdorim” konsiderohet “shpenzimi i tep\u00ebrt mbi nevojat” . Nuk ngurron madje ta quaj\u00eb “hajdut” jo vet\u00ebm at\u00eb q\u00eb rrjep dik\u00eb, por edhe at\u00eb, i cili, nd\u00ebrsa \u00ebsht\u00eb n\u00eb gjendje t’i ofroj\u00eb veshje dhe ndihm\u00eb, nuk e b\u00ebn k\u00ebt\u00eb. Dhe k\u00ebt\u00eb e p\u00ebrmbledh me shprehjen p\u00ebrcaktuese: “k\u00ebshtu q\u00eb ti u b\u00ebn aq padrejt\u00ebsi njer\u00ebzve sa kishe mund\u00ebsi t’i ndihmoje” . Paralelisht me t\u00eb shkon edhe Gojarti, duke e cil\u00ebsuar si “grabitje” dhe “zhvatje” kur dikush nuk u ofron t\u00eb tjer\u00ebve nga parat\u00eb e tij . Si duket, kishte filluar t\u00eb shfaqej nj\u00eb reaksion i madh nga qarqet e atyre q\u00eb qen\u00eb kund\u00ebr k\u00ebtyre predikimeve. Dhe episkopi kund\u00ebrsulmon: “Prap\u00eb ti me pasanik\u00ebt? – do t\u00eb m\u00eb thon\u00eb. Prap\u00eb ju kund\u00ebr t\u00eb varf\u00ebrve… Ju nuk ngopeni duke ngr\u00ebn\u00eb dhe duke kafshuar t\u00eb varfrit, dhe un\u00eb nuk ngopem duke ju ndrequr… Kur ti m\u00eb ha kopen\u00eb, ankohesh se t\u00eb ndjek?” . N\u00eb ve\u00e7anti, ata demaskojn\u00eb hipokrizin\u00eb e atyre q\u00eb tentojn\u00eb t\u00eb b\u00ebjn\u00eb dhurata shpres\u00ebtare me t\u00eb holla t\u00eb mbledhura padrejt\u00ebsisht. Secili, para se t’i sjell\u00eb dhurata Per\u00ebndis\u00eb, duhet t\u00eb hetoj\u00eb vetveten “se mos ka grabitur t\u00eb varfrin, se mos ka k\u00ebrc\u00ebnuar m\u00eb t\u00eb dob\u00ebtin, se mos ka zhvatur vart\u00ebsin e tij”. N\u00eb vend q\u00eb t\u00eb hiqesh si i mir\u00eb me t\u00eb tjer\u00ebt, “ki m\u00ebshir\u00eb p\u00ebr at\u00eb q\u00eb i b\u00ebn padrejt\u00ebsi” .<\/p>\n

\u00a0 \u00a0 “E imja dhe e jotja”, cil\u00ebsohet nga Gojarti si “th\u00ebnie e ftoht\u00eb dhe q\u00eb ka shkaktuar n\u00eb bot\u00eb me mij\u00ebra luft\u00ebra” . Ajo q\u00eb me k\u00ebmb\u00ebngulje stigmatizohet nuk \u00ebsht\u00eb vet\u00ebm fakti i pasuris\u00eb, por d\u00ebshira p\u00ebr t’u pasuruar, e cila haset jo vet\u00ebm tek pasanik\u00ebt, por edhe tek t\u00eb varfrit . K\u00ebshtu, kritika e tyre p\u00ebrfshin t\u00eb gjitha klasat. “Kush \u00ebsht\u00eb i pangopuri? Ai q\u00eb nuk mjaftohet me aq sa i nevojiten” . Edhe parat\u00eb q\u00eb fiton me mund t\u00eb drejt\u00eb do t\u00eb llogariten si grabitje, “n\u00eb qoft\u00eb se edhe pse me mundim t\u00eb drejt\u00eb, nuk i sjell Per\u00ebndis\u00eb dhurata me t\u00eb cilat do t\u00eb ushqehen t\u00eb varfrit” . Nj\u00eb parim shum\u00eb interesant, i cili ec\u00ebn bashk\u00eb me pik\u00ebpamjet e ekonomis\u00eb s\u00eb sotme shoq\u00ebrore, formulohet nga Vasili i Madh. “Kur pasuria nuk vihet n\u00eb l\u00ebvizje \u00ebsht\u00eb e pavlefshme, nd\u00ebrsa ajo q\u00eb l\u00ebviz dhe p\u00ebrdoret, \u00ebsht\u00eb e dobishme p\u00ebr shoq\u00ebrin\u00eb dhe frytdh\u00ebn\u00ebse”.<\/p>\n

\u00a0 \u00a0 T\u00eb tre Hierark\u00ebt nuk kufizohen vet\u00ebm duke stigmatizuar padrejt\u00ebsin\u00eb. Ata e quajn\u00eb shkelje edhe “munges\u00ebn sociale”, munges\u00ebn e dhurat\u00ebs dhe ndihm\u00ebs p\u00ebr ata q\u00eb kan\u00eb nevoj\u00eb. “Sepse atje as grabit\u00ebsi nuk shp\u00ebton, por edhe ai q\u00eb nuk jep p\u00ebr shoq\u00ebrin\u00eb d\u00ebnohet” . Fetarizmin autentik ata e shohim “n\u00eb dh\u00ebnien e ndihm\u00ebs p\u00ebr t\u00eb b\u00ebr\u00eb mir\u00eb”. Duke luftuar p\u00ebr nj\u00eb shoq\u00ebri t\u00eb drejt\u00eb brenda kuadrit politik t\u00eb epok\u00ebs s\u00eb tyre, ata godasin “shpres\u00ebtarin\u00eb e papem\u00eb” , k\u00ebrkojn\u00eb nga besimtar\u00ebt t\u00eb m\u00ebsohen t\u00eb ofrojn\u00eb me d\u00ebshir\u00eb.<\/p>\n

\u00a0 \u00a0 Me ngulm i rikthehen detyr\u00ebs shoq\u00ebrore q\u00eb r\u00ebndon mbi secilin. I mir\u00eb p\u00ebrcaktohet ai, i cili e drejton t\u00ebr\u00eb veprimtarin\u00eb e tij p\u00ebr t\u00eb mir\u00ebn e p\u00ebrbashk\u00ebt . “Sepse burrin e mir\u00eb e cil\u00ebson veprimi i vazhduesh\u00ebm n\u00eb dobi t\u00eb shoq\u00ebris\u00eb”. T\u00eb gjith\u00eb duhet t\u00eb orientohen drejt dobis\u00eb s\u00eb njeriut pran\u00eb. Deviza e tyre p\u00ebrmblidhet tek nxitja: \u00c7do gj\u00eb t\u00eb tep\u00ebrt q\u00eb keni, p\u00ebrb\u00ebn detyrim ndaj atyre q\u00eb nuk kan\u00eb . Njeriu vler\u00ebsohet kur \u00ebsht\u00eb vazhdimisht faktor krijimtarie. “Ai, i cili p\u00ebrdor \u00e7do dhurat\u00eb t\u00eb Per\u00ebndis\u00eb p\u00ebr t\u00eb k\u00ebnaqur vet\u00ebm vetveten, pa i ndihmuar t\u00eb tjer\u00ebt me bamir\u00ebsi, d\u00ebnohet si fsheh\u00ebs i talantit”.<\/p>\n

\u00a0 \u00a0 Me k\u00ebt\u00eb kontribut t\u00eb vazhduesh\u00ebm realizohet ndryshimi i mir\u00eb, personal dhe shoq\u00ebror, n\u00ebn drit\u00ebn e idealit paskal. N\u00eb fjalimin e tij “N\u00eb t\u00eb diel\u00ebn e Re”, t\u00eb cilin e p\u00ebrmenda n\u00eb fillim dhe q\u00eb u mbajt gjat\u00eb p\u00ebrurimit t\u00eb Kish\u00ebs s\u00eb Sh\u00ebn Mamantit – Grigori lidh sjelljen e duhur shoq\u00ebrore me nd\u00ebrgjegjen theologjike t\u00eb krishter\u00eb, duke p\u00ebrfunduar: “Jepi atij q\u00eb ka nevoj\u00eb p\u00ebr strehim, p\u00ebr mbrojtje, p\u00ebr ushqim, ti q\u00eb je n\u00eb boll\u00ebk dhe ke m\u00eb tep\u00ebr nga \u00e7’t\u00eb nevojitet… Fal ti q\u00eb nuk je i falur… Le t\u00eb p\u00ebrt\u00ebrihet t\u00ebr\u00eb jeta jote, t\u00ebr\u00eb udha e sjelljes sate” .<\/p>\n

\u00a0 \u00a0 Nj\u00eb model, “simbol” t\u00eb shoq\u00ebris\u00eb ideale, ata e gjejn\u00eb n\u00eb jet\u00ebn monastike, sepse aty mish\u00ebrohet barazia, prona e p\u00ebrbashk\u00ebt, dashuria. “Sepse, shoq\u00ebri jetese t\u00eb p\u00ebrsosur un\u00eb quaj”, thot\u00eb Vasili i Madh, “at\u00eb, n\u00eb t\u00eb cil\u00ebn \u00ebsht\u00eb zhdukur privatizmi, \u00ebsht\u00eb larguar mendimi i kund\u00ebrt, dhe \u00e7do turbullir\u00eb, dhe grindja dhe z\u00ebniet q\u00ebndrojn\u00eb posht\u00eb k\u00ebmb\u00ebve; t\u00eb gjitha jan\u00eb t\u00eb p\u00ebrbashk\u00ebta…” . N\u00eb shoq\u00ebrin\u00eb me t\u00eb drejta t\u00eb barabarta ata shohin realizimin “e ndryshimit t\u00eb mir\u00eb” sipas bukuris\u00eb s\u00eb arketipit. Sepse “t\u00eb till\u00eb deshi Per\u00ebndia q\u00eb t\u00eb jemi qysh n\u00eb fillim edhe k\u00ebshtu na krijoi”.<\/p>\n

 <\/p>\n

B
\nKA MUND\u00cbSI P\u00cbR NDRYSHIM<\/strong><\/h4>\n

 <\/p>\n

\u00a0\u00a0\u00a0 Tre M\u00ebsuesit Ekumenik\u00eb nuk kufizohen n\u00eb p\u00ebrshkrimin e kushteve shoq\u00ebrore baz\u00eb q\u00eb duhet ndryshuar. Ata p\u00ebrcaktojn\u00eb me optimiz\u00ebm mund\u00ebsin\u00eb e ndryshimit dhe personalisht nd\u00ebrmarrin nisma krijuese.<\/p>\n

\u00a0 \u00a0 T\u00eb tre kan\u00eb jetuar n\u00eb nj\u00eb epok\u00eb kozmogonike, e cila paraqiste t\u00eb \u00e7ara t\u00eb thella, trazira politiko-shoq\u00ebrore, k\u00ebrkime t\u00eb guximshme, rirenditje t\u00eb p\u00ebrgjithshme idesh dhe ka pasur probleme serioze t\u00eb ngjashme me t\u00eb epok\u00ebs son\u00eb. Ata i p\u00ebrballuan k\u00ebrkesat e koh\u00ebs s\u00eb tyre me konsekuenc\u00eb thelb\u00ebsore, burr\u00ebri dhe urt\u00ebsi. Me mpreht\u00ebsi analizojn\u00eb kontradikt\u00ebn e realitetit njer\u00ebzor, e cila l\u00ebviz brenda nj\u00eb tendence dialektike t\u00eb arsyes e t\u00eb mosarsyes, t\u00eb besimit e t\u00eb dijes, t\u00eb r\u00ebnies e t\u00eb ngjitjes. Megjith\u00ebk\u00ebt\u00eb, ata jan\u00eb t\u00eb bindur p\u00ebr mund\u00ebsit\u00eb e njeriut me q\u00ebllim kap\u00ebrcimin e tragjicitetit t\u00eb tij. Ata jan\u00eb plot me besim optimist p\u00ebr t\u00eb ardhmen e njeriut. Secili mund t\u00eb shpresoj\u00eb p\u00ebr vetveten, n\u00eb \u00e7far\u00ebdo niveli q\u00eb t\u00eb ndodhet. Po k\u00ebshtu edhe p\u00ebr k\u00ebdo tjet\u00ebr. P\u00ebr secilin ekziston mund\u00ebsia “e pendes\u00ebs”, e transformimit, e rikthimit te “bukuria e par\u00eb”.<\/p>\n

\u00a0 \u00a0 Nga natyra njeriu \u00ebsht\u00eb nj\u00eb qenie q\u00eb transformohet, qenie “ndryshuese”, q\u00eb pranon ndryshim. Madje, dhe nga r\u00ebnia m\u00eb e madhe ka rrug\u00eb p\u00ebr t’u ngjitur. Fjala e krishter\u00eb nuk mb\u00ebshtet nj\u00eb gjendje statike e t\u00eb pal\u00ebvizshme, po fton p\u00ebr nj\u00eb rip\u00ebrt\u00ebritje krijuese t\u00eb vazhdueshme. Ftesa p\u00ebr “p\u00ebrt\u00ebritje” nuk u drejtohet vet\u00ebm atyre q\u00eb kan\u00eb gabuar n\u00eb rrug\u00ebn e jet\u00ebs s\u00eb tyre, por madje edhe atyre q\u00eb ecin drejt. “N\u00ebse gabon”, thekson Grigori, “kthehu n\u00eb rrug\u00ebn e drejt\u00eb dhe n\u00ebse ec\u00ebn drejt, shtoi p\u00ebrpjekjet e tua.”<\/p>\n

\u00a0 \u00a0 Optimizmi i tyre buron nga fakti se misterin e njeriut ata e studiojn\u00eb vazhdimisht n\u00eb vart\u00ebsi me misterin e Per\u00ebndis\u00eb. E liga nuk ka qenie, nuk ekziston n\u00eb vetvete krahas Per\u00ebndis\u00eb, – si\u00e7 do t\u00eb donin disa fe dualiste. Asaj i mungon substanca. E liga \u00ebsht\u00eb nj\u00eb shmangie, produkt i nj\u00eb p\u00ebrdorimi egocentrik, p\u00ebr interes vetjak, t\u00eb liris\u00eb nga ana e njeriut. Esht\u00eb fjala p\u00ebr nj\u00eb mbifenomen q\u00eb mund t\u00eb hidhet tej me bashk\u00ebveprimin e faktorit hyjnor. Th\u00ebnia “sipas natyr\u00ebs” \u00ebsht\u00eb \u00e7do gj\u00eb par\u00ebsore, \u00e7do gj\u00eb hyjnore q\u00eb kemi n\u00eb brend\u00ebsi. Th\u00ebnia “mbi natyr\u00ebn” \u00ebsht\u00eb prodhim i nj\u00eb lirie larg Per\u00ebndis\u00eb s\u00eb Dashuris\u00eb. “Sepse m\u00ebkati t\u00eb tjet\u00ebrson nga Per\u00ebndia” . “Kthesa e mir\u00eb” \u00ebsht\u00eb e mundshme dhe e detyrueshme. Me gjith\u00eb “tjet\u00ebrsimin” e thell\u00eb dhe r\u00ebnien, natyra njer\u00ebzore nuk pushoi s\u00eb qeni mbart\u00ebse e krijimit “sipas ikon\u00ebs s\u00eb Per\u00ebndis\u00eb”\u00a0 dhe, rrjedhimisht, e mir\u00eb sipas substanc\u00ebs.<\/p>\n

\u00a0 \u00a0 Por, optimizmi i Et\u00ebrve nuk mb\u00ebshtetet tek njeriu n\u00eb vetvete. Et\u00ebrit e Shenjt\u00eb nuk kan\u00eb shum\u00eb besim n\u00eb aft\u00ebsin\u00eb e mendjes. Optimizmi i tyre i ka themelet n\u00eb faktin q\u00eb nj\u00eb njeri i ri, nj\u00eb Adham i dyt\u00eb, mori t\u00ebr\u00eb natyr\u00ebn njer\u00ebzore, risolli lirin\u00eb njer\u00ebzore n\u00eb rrug\u00ebn e dashuris\u00eb s\u00eb painteres, realizoi kthes\u00ebn e mir\u00eb, i dha nj\u00eb orientim t\u00eb ri gjinis\u00eb njer\u00ebzore. “B\u00ebrja njeri e Krishtit, do t\u00eb thot\u00eb krijim i ri p\u00ebr mua” , thot\u00eb Grigori. B\u00ebrja njeri e Krishtit “natyr\u00ebn e \u00e7jerr\u00eb t\u00eb njer\u00ebzve dhe t\u00eb cop\u00ebtuar n\u00eb mij\u00ebra pjes\u00eb”, e mblodhi “edhe m\u00eb vete edhe p\u00ebr Per\u00ebndin\u00eb” . Krishti realizoi t\u00eb mbledhurit e natyr\u00ebs njer\u00ebzore n\u00eb vetvete dhe tek vetja e Tij dhe e rithirri tek uniteti i vjet\u00ebr i shoq\u00ebris\u00eb dhe i dashuris\u00eb . Fitorja tanim\u00eb \u00ebsht\u00eb arritur.<\/p>\n

\u00a0 \u00a0 Me ngjarjen e Pashk\u00ebs u rip\u00ebrt\u00ebrit\u00ebn t\u00eb gjitha . P\u00ebr \u00e7do njeri shtrohet tashm\u00eb \u00e7\u00ebshtja e pjes\u00ebmarrjes n\u00eb k\u00ebt\u00eb rip\u00ebrt\u00ebritje. N\u00eb gjuh\u00ebn e krishter\u00eb t\u00eb koduar, kjo thirrje \u00ebsht\u00eb e njohur me termin “pendes\u00eb”, t\u00eb cil\u00ebn Grigori e p\u00ebrcakton si “kthes\u00eb n\u00eb m\u00eb t\u00eb mir\u00ebn” . Brenda dinamik\u00ebs s\u00eb Pashk\u00ebs ai na fton n\u00eb nj\u00eb p\u00ebrpjekje p\u00ebr nj\u00eb ndryshim rinovues. “Tani shihe veten se je b\u00ebr\u00eb i ri, se je tjet\u00ebr n\u00eb sjellje, se je krejt i ndryshuar” .<\/p>\n

\u00a0 \u00a0 Por, l\u00ebvizja e ndryshimit z\u00eb fill dhe merr pa pushim fuqin\u00eb e saj nga energjia e Per\u00ebndis\u00eb, “prej t\u00eb Cilit rrjedh \u00e7do veprim njer\u00ebzor” . T\u00eb gjitha thirrjet e tyre p\u00ebr “pendes\u00eb”, tre Shenjtor\u00ebt i p\u00ebrshtasin me faktin e marrjes s\u00eb natyr\u00ebs njer\u00ebzore nga Krishti dhe t\u00eb lidhjes s\u00eb Tij me \u00e7do person njer\u00ebzor. “Gjersa ka koh\u00eb”, shkruan Grigori, “Krishtin le t\u00eb vizitojm\u00eb, Krishtin le t\u00eb sh\u00ebrojm\u00eb, Krishtin le t\u00eb ushqejm\u00eb, Krishtin le t\u00eb veshim, Krishtin le t\u00eb marrim n\u00eb sht\u00ebpi, Krishtin le t\u00eb nderojm\u00eb” .<\/p>\n

\u00a0 \u00a0 Gojarti e shikon munges\u00ebn e veshjes s\u00eb Krishtit t\u00eb p\u00ebrs\u00ebritet n\u00eb faktin se shum\u00eb t\u00eb zhveshur vazhdojn\u00eb t\u00eb ecin n\u00eb shoq\u00ebrin\u00eb ton\u00eb. Tek personi i tyre p\u00ebrs\u00ebritet uria dhe etja e t\u00eb Kryq\u00ebzuarit . “Ndryshimi i mir\u00eb” nuk \u00ebsht\u00eb vet\u00ebm \u00e7\u00ebshtje individuale . L\u00ebvizja p\u00ebr pendes\u00eb, p\u00ebr ndryshim, p\u00ebr pastrimin e “ikon\u00ebs s\u00eb per\u00ebndishme”, kryhet brenda jet\u00ebs s\u00eb Kish\u00ebs, e cila vazhdon vepr\u00ebn e Shp\u00ebtimtarit. Kisha p\u00ebrb\u00ebhet jo nga njer\u00ebz t\u00eb pam\u00ebkatsh\u00ebm, por nga njer\u00ebz n\u00eb pendim, vazhdimisht n\u00eb pendim.<\/p>\n

\u00a0 \u00a0 P\u00ebr r\u00ebnd\u00ebsin\u00eb e madhe t\u00eb k\u00ebtij optimizmi p\u00ebr mund\u00ebsin\u00eb e ngjitjes, e p\u00ebrt\u00ebritjes, kushdo b\u00ebhet i nd\u00ebrgjegjsh\u00ebm kur shikon shk\u00eblqimin e vet n\u00eb mes t\u00eb mjegull\u00ebs s\u00eb sistemeve t\u00eb tjera fetare, t\u00eb cilat p\u00ebrshkruajn\u00eb nj\u00eb evolucion ligjor t\u00eb \u00e7\u00ebshtjeve njer\u00ebzore, ku thelbi i ekzistenc\u00ebs \u00ebsht\u00eb dhembja dhe zgjidhja gjendet vet\u00ebm n\u00eb shuarjen e saj. N\u00eb kund\u00ebrshtim me \u00e7do pik\u00ebpamje pesimiste dhe individualiste – si ajo q\u00eb kultivuan sistemet e ndryshme filozofiko-fetare (si p.sh. Budizmi) – mendimi i Et\u00ebrve t\u00eb Shenjt\u00eb \u00e7on drejt nj\u00eb pranimi aktiv, dinamik t\u00eb jet\u00ebs, n\u00eb nj\u00eb p\u00ebrpjekje t\u00eb vazhdueshme p\u00ebr p\u00ebrmir\u00ebsimin e saj, dhe e nxit besimtarin p\u00ebr t\u00eb milituar n\u00eb var\u00ebsi t\u00eb t\u00eb t\u00ebr\u00ebve, t\u00eb Kish\u00ebs.<\/p>\n

\u00a0 \u00a0 Por, optimizmi i tyre p\u00ebr \u00e7\u00ebshtjet njer\u00ebzore \u00ebsht\u00eb plot durim. Ata, transformimin dhe ndryshimin nuk e shohin t\u00eb kryer me dhun\u00eb – sikurse p.sh. do t\u00eb p\u00ebrpiqej m\u00eb von\u00eb ta impononte Islami. “Ndryshimi i mir\u00eb” l\u00ebviz n\u00eb kuadrin e liris\u00eb s\u00eb njeriut. Tre M\u00ebsuesit Ekumenik\u00eb t\u00eb Kish\u00ebs son\u00eb i referohen n\u00eb m\u00ebnyr\u00eb konstante liris\u00eb s\u00eb personit njer\u00ebzor, “atij vrulli t\u00eb vet\u00ebpushtetsh\u00ebm, q\u00eb i ka hije, madje, natyr\u00ebs logjike” . Antropologjia e t\u00eb Tre Hierark\u00ebve mbetet antropologji e hirit dhe e liris\u00eb.<\/p>\n

\u00a0 \u00a0 Q\u00eb t\u00eb tre shenjtor\u00ebt, intelektual\u00eb t\u00eb afirmuar dhe reformator\u00eb shoq\u00ebror\u00eb para se t\u00eb b\u00ebheshin klerik\u00eb, kan\u00eb zhvilluar nj\u00eb veprimtari shum\u00eb t\u00eb r\u00ebnd\u00ebsishme dhe shum\u00ebdimensionale. Por, me pranimin e misionit prift\u00ebror dhe t\u00eb kryq\u00ebzimit personal n\u00eb Kish\u00eb, ata kaluan tashm\u00eb n\u00eb vij\u00ebn e par\u00eb t\u00eb p\u00ebrgjegj\u00ebsis\u00eb dhe kontributit personal. Nd\u00ebrmor\u00ebn nisma krijuese, praktike n\u00eb gjirin e shoq\u00ebris\u00eb. Q\u00eb kur ishte prift n\u00eb Antioki, Joan Gojarti vuri n\u00eb l\u00ebvizje njer\u00ebz dhe mjete t\u00eb shumta p\u00ebr t\u00eb siguruar jetes\u00ebn e 3.000 vejushave dhe qindra t\u00eb huajve, t\u00eb s\u00ebmur\u00ebve, t\u00eb burgosurve. Ai mori pjes\u00eb n\u00eb ankthin e popullit t\u00eb Antiokis\u00eb, i cili, duke rr\u00ebzuar statujat, kishte hyr\u00eb n\u00eb kontradikt\u00eb t\u00eb tmerrshme me perandorin dhe p\u00ebrballonte rrezikun e d\u00ebnimit masiv. N\u00eb Konstandinopoj\u00eb, me mund\u00ebsit\u00eb e reja q\u00eb i krijoi froni kryepiskopal, ai ndihmoi 7000 njer\u00ebz t\u00eb munduar nga jeta.<\/p>\n

\u00a0 \u00a0 Grigori shkon n\u00eb kryeqytetin e perandoris\u00eb, ku t\u00eb gjitha ishin t\u00eb err\u00ebta dhe pa shpres\u00eb nga shkaku i mbizot\u00ebrimit t\u00eb arian\u00ebve dhe nd\u00ebrmori nj\u00eb betej\u00eb t\u00eb ashp\u00ebr p\u00ebr t\u00eb ndryshuar rrjedh\u00ebn e gj\u00ebrave. M\u00eb pas heq dor\u00eb nga froni patriarkal, p\u00ebr t\u00eb leht\u00ebsuar paqen midis klasave t\u00eb orthodhoks\u00ebve. E mahnitshme me gjith\u00eb kuptimin e fjal\u00ebs, p\u00ebr shum\u00ebllojshm\u00ebrin\u00eb dhe dinamik\u00ebn e saj shoq\u00ebrore, ishte veprimtaria e Vasilit t\u00eb Madh p\u00ebr organizmin “e qytetit t\u00eb ri”, q\u00eb m\u00eb von\u00eb mori emrin e tij, Vasiliad\u00eb – dhe p\u00ebr t\u00eb cilin ai nuk shkruajti asgj\u00eb – me spitale, jetimore, bujtina, shkolla, punishte. P\u00ebr funksionimin tyre, ai vuri n\u00eb l\u00ebvizje shum\u00eb njer\u00ebz, mbi baz\u00ebn e nj\u00eb plani social konkret e sistematik, t\u00eb cilin e ndiqte vet\u00eb personalisht, “duke imituar sh\u00ebrbimin e Krishtit” .<\/p>\n

\u00a0 \u00a0 Interesimi i Vasilit t\u00eb Madh dhe i Gojartit nuk u kufizua n\u00eb p\u00ebrcjelljen e mesazhit p\u00ebr ndryshimin shp\u00ebtimtar n\u00eb dioqez\u00ebn e tyre episkopale. Ata b\u00ebn\u00eb \u00e7do gj\u00eb q\u00eb mund\u00ebn p\u00ebr t\u00eb organizuar dhe ndihmuar pun\u00ebn misionare edhe tej dioqez\u00ebs s\u00eb tyre, madje edhe n\u00eb kombe pagane jasht\u00eb perandoris\u00eb .<\/p>\n

\u00a0 \u00a0T\u00eb tre shenjtor\u00ebt q\u00ebndruan me dashuri e p\u00ebrul\u00ebsi para njer\u00ebzve t\u00eb pafuqish\u00ebm dhe me dinjitet fisnik e burr\u00ebri para njer\u00ebzve t\u00eb fuqish\u00ebm. Esht\u00eb m\u00eb se i njohur q\u00ebndrimi i Vasilit p\u00ebrball\u00eb perandorit Valent dhe guvernatorit Modest, si edhe kritika e Gojartit p\u00ebr arbitraritetet e perandoresh\u00ebs Evdhoksia. Kund\u00ebr tyre u drejtuan jo vet\u00ebm shigjetat e politikan\u00ebve, por edhe t\u00eb funksionar\u00ebve kishtar\u00eb. “P\u00ebr nj\u00eb gj\u00eb s’m\u00eb vjen mir\u00eb”, shkruan Grigori, duke p\u00ebrmbledhur n\u00eb k\u00ebt\u00eb pik\u00eb p\u00ebrvoj\u00ebn e t\u00eb gjith\u00ebve, “p\u00ebr episkop\u00ebt e k\u00ebqij… Urrej predikimet e tyre, meq\u00eb jeta e tyre \u00ebsht\u00eb n\u00eb kund\u00ebrshtim me to” . Ata u munduan shum\u00eb p\u00ebr nj\u00eb ndryshim p\u00ebr m\u00eb t\u00eb mir\u00ebn, me entuziaz\u00ebm dhe trim\u00ebri, duke ruajtur secili ve\u00e7orit\u00eb dhe personalitetin e vet.<\/p>\n

<\/h4>\n

C
\nNDRYSHIMI THELB\u00cbSOR Z\u00cb FILL NGA B\u00cbRTHAMA E QENIES NJER\u00cbZORE<\/strong><\/h4>\n

 <\/p>\n

\u00a0\u00a0\u00a0 Duke luftuar p\u00ebr ndryshimin e mir\u00eb, t\u00eb Tre Hierark\u00ebt, me mendimin dhe jet\u00ebn e tyre, synuan pik\u00ebn kritike, nga e cila varej jet\u00ebgjat\u00ebsia e \u00e7do ndryshimi thelb\u00ebsor: b\u00ebrtham\u00ebn e qenies njer\u00ebzore.<\/p>\n

\u00a0 \u00a0Tre M\u00ebsuesit Ekumenik\u00eb e kthyen v\u00ebmendjen n\u00eb thell\u00ebsi; n\u00eb substanc\u00eb, jo n\u00eb sip\u00ebrfaqe. “Nuk p\u00ebrqendrohej n\u00eb sip\u00ebrfaqen, thellohej tep\u00ebr n\u00eb studimin e sendeve” , thot\u00eb Grigori p\u00ebr Vasilin. Nuk mjaftojn\u00eb plane pa shpirt dhe nd\u00ebrtime t\u00eb pap\u00ebrcaktuara t\u00eb mendjes, e cila shpesh \u00e7akordohet nga egoizmi dhe pasionet. Pastrimi duhet filluar nga thell\u00ebsia e qenies njer\u00ebzore, atje ku \u00ebsht\u00eb kryer shtremb\u00ebrimi me idhullizimin e egos. Pra, ata k\u00ebmb\u00ebngulin p\u00ebr past\u00ebrtin\u00eb e brendshme, p\u00ebr d\u00ebshir\u00ebn e mir\u00eb. Drejt\u00ebsia pa ndershm\u00ebri dhe autenticitet personal, \u00ebsht\u00eb kimer\u00eb. “Dhe kjo \u00ebsht\u00eb e pamundur, p\u00ebr arsye se nj\u00eb pjes\u00eb nuk ka mendim t\u00eb plot\u00eb p\u00ebr k\u00ebt\u00eb, sepse s’gjen m\u00ebnyr\u00ebn e ndarjes s\u00eb barabart\u00eb t\u00eb pjes\u00ebs p\u00ebr secilin, kurse pjesa tjet\u00ebr, e pushtuar prej pasioneve njer\u00ebzore zhduk t\u00eb drejt\u00ebn” . Askush nuk mund t\u00eb jap\u00eb drejt\u00ebsi dhe t\u00eb b\u00ebhet pun\u00ebtor i saj, kur nuk e ka k\u00ebt\u00eb “t\u00eb ngulur q\u00eb m\u00eb par\u00eb n\u00eb shpirtin e tij”, por \u00ebsht\u00eb “ose i korruptuar me para, ose vepron me miq\u00ebsi, ose mbrohet nga armiqt\u00eb” . N\u00eb rip\u00ebrt\u00ebritjen, n\u00eb shenjt\u00ebrimin e personit njer\u00ebzor gjenden sekreti, garancia dhe dinamika e ndryshimit thelb\u00ebsor. V\u00ebmendja duhet kthyer drejt substanc\u00ebs s\u00eb gj\u00ebrave dhe jo n\u00eb pamjen e tyre. “Dje njeriu nd\u00ebrronte pamjen, sot ti prefero qenien”, k\u00ebshillon Grigori .<\/p>\n

\u00a0 \u00a0 Q\u00eb t\u00eb tre Et\u00ebrit luftojn\u00eb p\u00ebr t\u00eb zgjuar nd\u00ebrgjegjen n\u00eb brend\u00ebsi t\u00eb njeriut, q\u00eb ky i fundit t’i drejtohet vetvetes, t\u00eb forcoj\u00eb shk\u00ebndij\u00ebn hyjnore q\u00eb gjendet brenda tij. Ata nxisin p\u00ebr nj\u00eb p\u00ebrpjekje t\u00eb vazhdueshme q\u00eb jeta t\u00eb jet\u00eb “e past\u00ebr” ose, m\u00eb sakt\u00eb, “e lar\u00eb” . Kjo p\u00ebrpjekje e brendshme \u00ebsht\u00eb nj\u00eb gj\u00eb e vazhdueshme, nj\u00eb tendosje dinamike e p\u00ebrpjekjeve shpirt\u00ebrore, “t\u00eb zgjasim mbi fuqit\u00eb tona p\u00ebrher\u00eb shpirtin ton\u00eb drejt vullnetit t\u00eb Per\u00ebndis\u00eb, sipas q\u00ebllimit dhe d\u00ebshir\u00ebs s\u00eb lavdis\u00eb s\u00eb Tij” . Grigori, duke iu referuar asaj disipline dhe vigjilence t\u00eb brendshme q\u00eb siguron lirin\u00eb e brendshme t\u00eb njeriut, rekomandon: “N\u00eb rast se rr\u00ebshqet pak nga fjala, eja n\u00eb vete p\u00ebrs\u00ebri para se t\u00eb d\u00ebshtosh krejt\u00ebsisht e t\u00eb arrish te vdekja dhe b\u00ebhu i ri nga i vjet\u00ebr dhe kremto p\u00ebrt\u00ebritjen e shpirtit” .<\/p>\n

\u00a0 \u00a0 Q\u00eb t\u00eb Tre M\u00ebsuesit Ekumenik\u00eb, para se t\u00eb b\u00ebhen s\u00eb jashtmi d\u00ebshmitar\u00eb t\u00eb s\u00eb v\u00ebrtet\u00ebs, luftuan s\u00eb brendshmi. Ata kaluan nj\u00eb periudh\u00eb p\u00ebrgatitjeje intensive asketike q\u00eb t\u00eb \u00e7liroheshin nga fuqia e pasioneve njer\u00ebzore. K\u00ebshtu, m\u00eb von\u00eb mund\u00ebn t\u00eb rronin e t\u00eb vepronin me liri t\u00eb brendshme. T\u00eb lir\u00eb nga dashuria p\u00ebr para, p\u00ebr lavdi, p\u00ebr jet\u00eb t\u00eb rehatshme; t\u00eb lir\u00eb nga dashuria p\u00ebr fuqi, t\u00eb armatosur me fuqin\u00eb e dashuris\u00eb.<\/p>\n

\u00a0 \u00a0 Vigjilenca nuk ka qen\u00eb p\u00ebr ta nj\u00eb “hyrje” e thjesht\u00eb, por nj\u00eb kusht i q\u00ebndruesh\u00ebm jete. Gjat\u00eb gjith\u00eb jet\u00ebs s\u00eb tyre ata mbet\u00ebn t\u00eb thjesht\u00eb, asketik\u00eb. P\u00ebr Vasilin, “pasuria s’kishte asnj\u00eb vler\u00eb, kurse Kryqi p\u00ebr t\u00eb cilin ai rronte, p\u00ebr t\u00eb ishte shum\u00eb m\u00eb i \u00e7muar se \u00e7do shum\u00eb parash” . Esht\u00eb fjala p\u00ebr nj\u00eb asketiz\u00ebm me nj\u00eb v\u00ebrtet\u00ebsi t\u00eb brendshme, q\u00eb i jep p\u00ebrpar\u00ebsi m\u00ebnyr\u00ebs, jo vendit . Harmonizojn\u00eb ato, q\u00eb n\u00eb pamje t\u00eb par\u00eb duken si t\u00eb kund\u00ebrta, m\u00ebnyr\u00ebn monastike dhe at\u00eb shoq\u00ebrore t\u00eb t\u00eb jetuarit, “n\u00eb m\u00ebnyr\u00eb q\u00eb as ana filozofike t\u00eb mos jet\u00eb joshoq\u00ebrore dhe as ana praktike t\u00eb mos jet\u00eb jofilozofike” . Gjithnj\u00eb ata rekomandojn\u00eb mas\u00ebn e duhur.<\/p>\n

\u00a0 \u00a0 Asketizmi i tyre nuk \u00ebsht\u00eb antropocentrist nj\u00eb ushtrim i thjesht\u00eb i mendjes dhe i vullnetit, si\u00e7 e shohim t\u00eb tentohet n\u00eb m\u00ebnyr\u00eb autonome n\u00eb shkolla t\u00eb ndryshme t\u00eb rrymave indiane. Ai \u00ebsht\u00eb n\u00eb var\u00ebsi t\u00eb pand\u00ebrprer\u00eb me Per\u00ebndin\u00eb dhe me popullin e Tij, kryhet n\u00eb shoq\u00ebrin\u00eb e besimtar\u00ebve, d.m.th. n\u00eb Kish\u00eb . Esht\u00eb fjala p\u00ebr nj\u00eb p\u00ebrpjekje personale, e kombinuar me tradit\u00ebn dhe besimin tek hiri dhe udh\u00ebheqja e Shpirtit t\u00eb Shenjt\u00eb, p\u00ebr afrimin e energjive t\u00eb Per\u00ebndis\u00eb, prej t\u00eb cilave varet dinamika transformuese . Si busull n\u00eb t\u00ebr\u00eb k\u00ebto k\u00ebrkime t\u00eb tyre, ata nuk kan\u00eb pasur pohime intelektuale t\u00eb pap\u00ebrcaktuara dhe parandjenja psikologjike, por zbules\u00ebn biblike. “Dhe rruga m\u00eb e mir\u00eb p\u00ebr gjetjen e detyr\u00ebs \u00ebsht\u00eb studimi i Shkrimeve t\u00eb inspiruara prej Per\u00ebndis\u00eb” . Frym\u00ebmarrja e tyre ishte zgjatja e duarve lart, p\u00ebrpjekja e tyre “t\u00eb ken\u00eb t\u00eb vendosur Per\u00ebndin\u00eb n\u00eb veten e tyre”\u00a0 n\u00ebp\u00ebrmjet lutjes. Esht\u00eb fjala p\u00ebr nj\u00eb asketiz\u00ebm, i cili kryhet brenda ritmit paskal. Pag\u00ebzimi dhe Eukaristia e Per\u00ebndishme, duke p\u00ebrmbledhur e duke konkretizuar kryesisht ngjarjen e Pashk\u00ebs, sjellin frym\u00eb dhe fuqi p\u00ebr ndryshimin e mir\u00eb .<\/p>\n

\u00a0 \u00a0 Ky rit\u00ebm paskal, si\u00e7 e jetuan dhe e shpall\u00ebn Tre Hierark\u00ebt e m\u00ebdhenj t\u00eb nj\u00eb Kishe t\u00eb Shenjt\u00eb, t\u00eb P\u00ebrgjithshme dhe Apostolike dhe e pasuruan me Liturgjit\u00eb q\u00eb mbajn\u00eb emrin e tyre, p\u00ebrcakton spiritualitetin orthodhoks. \u00c7do Pashk\u00eb e vitit dhe \u00e7do e diel e jav\u00ebs, artikulojn\u00eb koh\u00ebn duke risjell\u00eb tek e k\u00ebtushmja dhe e tanishmja ngjarjen paskale t\u00eb kalimit drejt nj\u00eb jete t\u00eb re; p\u00ebr t\u00eb ngritur njeriun n\u00eb p\u00ebrpjekje t\u00eb reja p\u00ebrt\u00ebrit\u00ebse, q\u00eb drita e Ngjalljes t\u00eb vij\u00eb n\u00eb jet\u00ebn e p\u00ebrditshme.<\/p>\n

<\/h4>\n

D
\n“NDRYSHIMI” SHTRIHET N\u00cb T\u00cbR\u00cb KRIJES\u00cbN<\/strong><\/h4>\n

<\/h4>\n

\u00a0\u00a0\u00a0 Tre M\u00ebsuesit Ekumenik\u00eb, kur i referohen njeriut, nuk e kufizojn\u00eb at\u00eb n\u00eb shprehjet e tij shpirt\u00ebrore dhe morale. E trajtojn\u00eb at\u00eb n\u00eb var\u00ebsi organike me bot\u00ebn materiale, brenda s\u00eb cil\u00ebs l\u00ebviz. “Ndryshimi i mir\u00eb” shtrihet n\u00eb t\u00ebr\u00eb krijes\u00ebn.<\/p>\n

\u00a0 \u00a0 \u00c7\u00ebshtja e kuptimit t\u00eb marr\u00ebdh\u00ebnieve t\u00eb njeriut me bot\u00ebn materiale gjat\u00eb dit\u00ebve t\u00eb sotme ka marr\u00eb nj\u00eb r\u00ebnd\u00ebsi t\u00eb ve\u00e7ant\u00eb. Fe t\u00eb ndryshme e kan\u00eb par\u00eb natyr\u00ebn t\u00eb inspiruar me fuqi hyjnore dhe njeriun t\u00eb n\u00ebnshtruar nga k\u00ebto fuqi. Sisteme t\u00eb tjera e kan\u00eb par\u00eb njeriun si nj\u00eb molekul\u00eb, si nj\u00eb pjes\u00eb e nj\u00eb natyre abstrakte, nj\u00eb pik\u00eb pa r\u00ebnd\u00ebsi brenda saj, rob i ligjeve impersonale. T\u00eb tjer\u00eb e kan\u00eb trajtuar natyr\u00ebn thjesht si materie, si nj\u00eb objekt i vlefsh\u00ebm p\u00ebr t’u sh\u00ebrbyer nevojave dhe vullnetit t\u00eb njeriut.<\/p>\n

\u00a0 \u00a0 Por, p\u00ebr konceptin e krishter\u00eb, t\u00eb cilin, e analizuan n\u00eb m\u00ebnyr\u00eb zhbiruese Tre Hierark\u00ebt, njeriu dhe e gjith\u00eb krijesa jan\u00eb vep\u00ebr e Per\u00ebndis\u00eb s\u00eb gjall\u00eb e t\u00eb pakufish\u00ebm, t\u00eb destinuara p\u00ebr t’u zhvilluar n\u00eb harmoni. Njeriu dhe bota materiale kan\u00eb nj\u00eb vler\u00eb dhe r\u00ebnd\u00ebsi t\u00eb pakonceptueshme. Materia, si krijes\u00eb e vet\u00eb Per\u00ebndis\u00eb dhe jo e ndonj\u00eb qenieje tjet\u00ebr, nuk \u00ebsht\u00eb substanc\u00eb q\u00eb rron paralelisht dhe e pavarur nga Krijuesi. Asgj\u00eb nuk \u00ebsht\u00eb e padenj\u00eb p\u00ebr Per\u00ebndin\u00eb, p\u00ebrve\u00e7 m\u00ebkatit. “\u00c7do gj\u00eb nga sa ekzistojn\u00eb, n\u00ebse do t\u00eb ishte e keqe n\u00eb vetvete, nuk do t\u00eb ishte krijes\u00eb e Per\u00ebndis\u00eb; sepse \u00e7do gj\u00eb \u00ebsht\u00eb krijes\u00eb e Per\u00ebndis\u00eb dhe \u00ebsht\u00eb e mir\u00eb dhe asgj\u00eb s’\u00ebsht\u00eb p\u00ebr t’u hedhur posht\u00eb” , shkruan Vasili. “Pa ndjenj\u00eb e p\u00ebr t’u habitur” \u00ebsht\u00eb p\u00ebr Gojartin ai q\u00eb akuzon Krijes\u00ebn. “Nuk \u00ebsht\u00eb e lig\u00eb, por \u00ebsht\u00eb edhe e mir\u00eb, edhe prov\u00eb e urt\u00ebsis\u00eb, e fuqis\u00eb dhe e njeridashjes s\u00eb Per\u00ebndis\u00eb” .<\/p>\n

\u00a0 \u00a0 N\u00eb fillim t\u00eb jet\u00ebs njer\u00ebzore, me p\u00ebrdorimin p\u00ebr interesa vetjake, egoiste, t\u00eb liris\u00eb nga ana e njeriut, “u tjet\u00ebrsua” edhe natyra. K\u00ebto re “t\u00eb tjet\u00ebrsimit” vazhdojn\u00eb t\u00eb ndotin an\u00ebn funksionale t\u00eb saj. Me marrjen e trupit njer\u00ebzor nga Adhami i ri, Krishti, liria njer\u00ebzore koordinohet n\u00eb nj\u00eb l\u00ebvizje t\u00eb re shenjt\u00ebrimi dhe dashurie, k\u00ebshtu q\u00eb edhe natyra rifiton dinamik\u00ebn e saj t\u00eb drejt\u00eb, “p\u00ebrsosjen” e saj.<\/p>\n

\u00a0 \u00a0 Me ngulm t\u00eb Tre M\u00ebsuesit Ekumenik\u00eb i rikthehen \u00e7\u00ebshtjes s\u00eb marrjes s\u00eb trupit njer\u00ebzor nga Shp\u00ebtimtari Krisht. “Fjala u b\u00eb mish”; dhe jo shpirt, as ide dhe as lib\u00ebr, si\u00e7 thot\u00eb p.sh. Islami me Kuranin. Trupin e transformon Jisu Krishti, at\u00eb e ringjall, me at\u00eb sh\u00ebrben. Besimi i krishter\u00eb nuk shpall \u00e7lirimin e frym\u00ebs dhe t\u00eb shpirtit nga burgu i trupit.<\/p>\n

\u00a0 \u00a0 Doktrina e t\u00eb Tre Hierark\u00ebve \u00ebsht\u00eb kund\u00ebr \u00e7do lloj idealizmi t\u00eb pap\u00ebrcaktuar, si edhe kund\u00ebr \u00e7do lloj humanizmi ateist modern. Ajo bazohet n\u00eb mish\u00ebrimin e Fjal\u00ebs, n\u00eb lart\u00ebsimin e t\u00ebr\u00eb natyr\u00ebs njer\u00ebzore, t\u00eb trupit e t\u00eb shpirtit . N\u00eb perceptimin e Et\u00ebrve nuk ka ndarje hermetike midis natyr\u00ebs dhe Per\u00ebndis\u00eb me ndonj\u00eb shtres\u00eb nd\u00ebrmjet\u00ebse, t\u00eb mbinatyrshme. Dallimi baz\u00eb, i cili fillon t\u00eb marr\u00eb form\u00eb n\u00eb theologjin\u00eb orthodhokse me Vasilin e Madh, \u00ebsht\u00eb ai midis substanc\u00ebs s\u00eb Per\u00ebndis\u00eb dhe energjive t\u00eb Tij. Q\u00eb k\u00ebtej do t\u00eb zhvillohej m\u00eb von\u00eb vija orthodhokse e dallimit midis t\u00eb krijuar\u00ebs e t\u00eb pakrijuar\u00ebs. T\u00ebr\u00eb bota \u00ebsht\u00eb fush\u00eb e energjis\u00eb shenjt\u00ebruese t\u00eb Per\u00ebndis\u00eb, e hirit t\u00eb Tij t\u00eb pakrijuar. Bota nuk \u00ebsht\u00eb krijuar p\u00ebr t\u00eb mbetur si\u00e7 \u00ebsht\u00eb, por q\u00eb “t\u00eb b\u00ebhet vazhdimisht”. Ajo gjendet n\u00eb nj\u00eb l\u00ebvizje dinamike. Esht\u00eb energji. Nuk \u00ebsht\u00eb fjala p\u00ebr ndonj\u00eb evolucion t\u00eb thjesht\u00eb. Ekziston “brenda” fundi, perspektiva. Per\u00ebndia “e ka v\u00ebn\u00eb qysh m\u00eb p\u00ebrpara” vepr\u00ebs “q\u00ebllimin e atyre q\u00eb do t\u00eb b\u00ebhen” , thot\u00eb Vasili. Krijesa l\u00ebviz drejt transformimit. E t\u00ebr\u00eb Krijesa, sipas Gojartit “do t\u00eb kaloj\u00eb n\u00eb nj\u00eb form\u00eb m\u00eb t\u00eb mir\u00eb dhe do t\u00eb g\u00ebzoj\u00eb lavdi m\u00eb t\u00eb madhe” .<\/p>\n

\u00a0 \u00a0 N\u00eb kund\u00ebrshtim me \u00e7do mohim t\u00eb bot\u00ebs, mendimi i Et\u00ebrve, t\u00eb cilin e p\u00ebrfaq\u00ebsojn\u00eb n\u00eb past\u00ebrtin\u00eb e tij maksimale Tre Hierark\u00ebt, e fton njeriun n\u00eb nj\u00eb pjes\u00ebmarrje aktive, n\u00eb pun\u00eb p\u00ebr bot\u00ebn, n\u00eb nj\u00eb shtrirje t\u00eb energjis\u00eb krijuese t\u00eb Per\u00ebndis\u00eb. P\u00ebr fet\u00eb e tjera, – si p.sh. p\u00ebr ato indiane – ato q\u00eb kapin shqisat tona dhe egoja individuale, jan\u00eb t\u00eb gjitha halucinacione. Vullneti atje mobilizohet jo p\u00ebr transformimin, por p\u00ebr largimin e individit nga kjo bot\u00eb e mashtrimit.<\/p>\n

\u00a0 \u00a0 Vija e Tre M\u00ebsuesve Ekumenik\u00eb thekson marr\u00ebdh\u00ebnien midis njeriut dhe krijes\u00ebs, duke i dh\u00ebn\u00eb nj\u00eb r\u00ebnd\u00ebsi t\u00eb ve\u00e7ant\u00eb jo vet\u00ebm shenjt\u00ebrimit t\u00eb shpirtrave, por dhe shenjt\u00ebrimit t\u00eb t\u00eb gjith\u00eb natyr\u00ebs. Para \u00e7do krijimi t\u00eb Per\u00ebndis\u00eb, besimtari q\u00ebndron me respekt dhe dashuri, jo si pirat. Vendosja e harmonis\u00eb nd\u00ebrmjet njer\u00ebzimit dhe bot\u00ebs natyrore realizohet n\u00eb nj\u00eb proces dashurie dhe eukaristie.<\/p>\n

\u00a0 \u00a0 Kisha, n\u00eb jet\u00ebn e saj liturgjike p\u00ebrdor elemente materiale “n\u00eb vend t\u00eb krijes\u00ebs”, t\u00eb cilat, duke kujtuar dhe duke sjell\u00eb tek e k\u00ebtushmja dhe e tanishmja ngjarjen e Pashk\u00ebs, transformohen me hirin e per\u00ebndish\u00ebm. N\u00eb shprehjen m\u00eb qendrore t\u00eb ngjarjes s\u00eb Pashk\u00ebs, gjat\u00eb Eukaristis\u00eb hyjnore, Kisha ofron buk\u00eb dhe ver\u00eb; “dhe duke v\u00ebn\u00eb p\u00ebrpara ato q\u00eb paraqesin trupin dhe gjakun e shenjt\u00eb t\u00eb Krishtit t\u00ebnd, t\u00eb falemi e t\u00eb lutemi, o shenjt i shenjt\u00ebve, … q\u00eb t\u00eb vij\u00eb Shpirti yt i Shenjt\u00eb mbi ne dhe mbi k\u00ebto dhurata q\u00eb jan\u00eb v\u00ebn\u00eb p\u00ebrpara dhe t’i bekoj\u00eb ato dhe t’i shenjt\u00ebroj\u00eb dhe t’i tregoj\u00eb” . Me k\u00ebt\u00eb blatim, e gjith\u00eb krijesa blatohet dhe lart\u00ebsohet, nd\u00ebrsa nj\u00ebkoh\u00ebsisht shpallet marr\u00ebdh\u00ebnia harmonike nd\u00ebrmjet njeriut dhe natyr\u00ebs.<\/p>\n

\u00a0 \u00a0Tre M\u00ebsuesit Ekumenik\u00eb zbulojn\u00eb njohjen e gjith\u00ebsis\u00eb, e cila \u00ebsht\u00eb krijuar me q\u00ebllim q\u00eb t\u00eb transformohet e t\u00ebra, s\u00eb bashku me njeriun, i cili \u00ebsht\u00eb zemra e saj, n\u00eb nj\u00eb eukaristi dashurie ndaj Per\u00ebndis\u00eb s\u00eb dashuris\u00eb.<\/p>\n

E
\n“NDRYSHIMI I MIR\u00cb” ZGJERON PAND\u00cbRPRER\u00cb MUND\u00cbSIT\u00cb NJER\u00cbZORE T\u00cb NGJITJES<\/strong><\/h4>\n

 <\/p>\n

\u00a0\u00a0\u00a0 I t\u00ebr\u00eb ky ndryshim n\u00eb thell\u00ebsi dhe gjer\u00ebsi ka t\u00eb b\u00ebj\u00eb me nj\u00eb perspektiv\u00eb madh\u00ebshtore me nj\u00eb lart\u00ebsi t\u00eb paimagjinueshme. Besnik\u00eb ndaj zbulimit t\u00eb krishter\u00eb, Tre Et\u00ebrit theksojn\u00eb se njeriu nuk p\u00ebrcaktohet nga pozita brenda sistemit n\u00eb bot\u00eb, por nga marr\u00ebdh\u00ebnia e tij me t\u00eb Gjith\u00ebpushtetshmin, me Per\u00ebndin\u00eb e dashuris\u00eb. Realizimi i qenies s\u00eb tij t\u00eb v\u00ebrtet\u00eb nuk kryhet thjesht n\u00eb m\u00ebnyr\u00ebn bimore apo shtazore, t\u00eb t\u00eb jetuarit, “sipas natyr\u00ebs”, por shtrihet n\u00eb t\u00eb “mbinatyrshmen”, q\u00eb n\u00eb fund t\u00eb fundit \u00ebsht\u00eb “natyra” e tij e v\u00ebrtet\u00eb. Kjo gj\u00eb p\u00ebrcakton dinamik\u00ebn e tij t\u00eb brendshme. “T\u00eb b\u00ebrit\u201d e vazhduesh\u00ebm. I b\u00ebr\u00eb sipas ikon\u00ebs s\u00eb Per\u00ebndis\u00eb, ka prirjen p\u00ebr t’i ngjar\u00eb Atij. K\u00ebtu q\u00ebndron madh\u00ebshtia e tij. “N\u00eb pun\u00eb… t\u00eb natyrshme dhe vet\u00ebm, p\u00ebr t\u00eb ecur lart dhe p\u00ebr t’u bashkuar me Per\u00ebndin\u00eb, duke par\u00eb \u00e7do njeri si m\u00eb t\u00eb af\u00ebrt” , shkruan Grigori. Entelekia e tij \u00ebsht\u00eb t\u00eb ec\u00eb “p\u00ebr nga lart”.<\/p>\n

\u00a0 \u00a0 Ekziston nj\u00eb analogji e qart\u00eb nd\u00ebrmjet natyr\u00ebs dhe thirrjes s\u00eb njeriut. Synim dhe thirrje p\u00ebr t\u00eb, \u00ebsht\u00eb “t\u00eb zgjaturit p\u00ebrpara” . “Gjalles\u00eb e b\u00ebr\u00eb k\u00ebtu dhe e destinuar p\u00ebr gjetk\u00eb… me shenj\u00eb t\u00eb Per\u00ebndis\u00eb q\u00eb t\u00eb hyjnizohet” , thot\u00eb p\u00ebr njeriun theologu Grigor. Tre Et\u00ebrit Ekumenik\u00eb refuzojn\u00eb ta kufizojn\u00eb njeriun n\u00eb p\u00ebrmasat e tij t\u00eb jashtme, ta shohin si nj\u00eb episod n\u00eb rrug\u00ebn q\u00eb ndjek bota. Q\u00ebllimi i tij \u00ebsht\u00eb “t’i afrohet Per\u00ebndis\u00eb dhe t\u00eb marr\u00eb pjes\u00eb n\u00eb drit\u00ebn m\u00eb t\u00eb qart\u00eb” .<\/p>\n

\u00a0 \u00a0 K\u00ebshtu, n\u00eb m\u00ebnyr\u00ebn m\u00eb mahnit\u00ebse, ata p\u00ebrshkruajn\u00eb mund\u00ebsit\u00eb e pakonceptueshme t\u00eb njeriut, duke p\u00ebrcaktuar vizionin m\u00eb dinamik t\u00eb ndryshimit. Flasin p\u00ebr zgjatje t\u00eb pand\u00ebrprer\u00eb t\u00eb mund\u00ebsive njer\u00ebzore jo vet\u00ebm tek e k\u00ebtushmja, por dhe n\u00eb p\u00ebrjet\u00ebsi. Fjala \u00ebsht\u00eb p\u00ebr perspektiv\u00ebn m\u00eb madh\u00ebshtore t\u00eb liris\u00eb dhe t\u00eb dashuris\u00eb, q\u00eb vazhdimisht ka skandalizuar trurin praktik njer\u00ebzor. K\u00ebtu arrin kulmin besimi dhe optimizmi i tyre p\u00ebr t\u00eb ardhmen e njeriut.<\/p>\n

\u00a0 \u00a0 K\u00ebt\u00eb koncept m\u00eb t\u00eb thell\u00eb t\u00eb qenies njer\u00ebzore, ngulmojn\u00eb p\u00ebr t\u00eb ndri\u00e7uar Tre M\u00ebsuesit Ekumenik\u00eb, p\u00ebr t\u00eb zgjuar n\u00eb nd\u00ebrgjegjen e besimtar\u00ebve se kemi p\u00ebr t\u00eb b\u00ebr\u00eb nj\u00eb rrug\u00eb me p\u00ebrmasa ngjitjeje t\u00eb pabesueshme dhe t\u00eb pap\u00ebrshkrueshme.<\/p>\n

\u00a0 \u00a0Thirrja u drejtohet t\u00eb gjith\u00eb njer\u00ebzve pa p\u00ebrjashtim, jo vet\u00ebm atyre q\u00eb jan\u00eb pajisur me privilegje. T\u00eb gjith\u00eb njer\u00ebzit, pa p\u00ebrjashtim, jan\u00eb “t\u00eb ngjash\u00ebm me Per\u00ebndin\u00eb”, si mbart\u00ebs t\u00eb ikon\u00ebs hyjnore, “mbajt\u00ebs t\u00eb Per\u00ebndis\u00eb”, sipas Grigorit , “t\u00eb gjith\u00eb p\u00ebr pastrim, t\u00eb gjith\u00eb p\u00ebr t’u ngjitur dhe p\u00ebr t’u zgjatur p\u00ebrpara” . (Esht\u00eb i duksh\u00ebm dallimi nga pik\u00ebpamjet e tjera aristokratike, p.sh. t\u00eb Platonit dhe t\u00eb gnostik\u00ebve.) Por, me gjith\u00eb k\u00ebt\u00eb thirrje t\u00eb p\u00ebrbashk\u00ebt, ecuria p\u00ebr lart drejt hyjnizimit nuk \u00ebsht\u00eb e nj\u00ebtrajtshme .<\/p>\n

\u00a0 \u00a0 Ngjarja e metamorfoz\u00ebs dhe e ndryshimit t\u00eb mir\u00eb tashm\u00eb ka filluar. Ajo \u00ebsht\u00eb fryt i trup\u00ebzimit t\u00eb Fjal\u00ebs, konsekuenc\u00eb e Kryqit dhe e Ngjalljes. Esht\u00eb nj\u00eb realitet paskal. Askush nuk mund t\u00eb mburret p\u00ebr k\u00ebto. T\u00eb gjitha jan\u00eb dhurata. Ndaj, dhe besimtari, sa m\u00eb shum\u00eb ec\u00ebn dhe b\u00ebhet i nd\u00ebrgjegjsh\u00ebm p\u00ebr realitetin, sa m\u00eb shum\u00eb l\u00ebviz drejt ndryshimit t\u00eb mir\u00eb, aq m\u00eb i p\u00ebrulur b\u00ebhet, m\u00eb i lir\u00eb, m\u00eb paskal. Ai e di se ec\u00ebn me fuqin\u00eb dhe hirin e Atij. Me udh\u00ebrr\u00ebfyes “fjal\u00ebt e Birit”, ai realizon ngjitjen e nd\u00ebrgjegjshme, “q\u00eb t\u00eb b\u00ebhet Per\u00ebndi, q\u00eb t\u00eb ngjitet nga posht\u00eb lart me an\u00ebn e atij q\u00eb zbriti p\u00ebr ne nga lart”, si\u00e7 shkruan Grigori .<\/p>\n

\u00a0 \u00a0 “Kthimi i kund\u00ebrt”, ngjasimi, fillon q\u00eb n\u00eb k\u00ebt\u00eb jet\u00eb. “K\u00ebrkoni p\u00ebrher\u00eb Per\u00ebndin\u00eb dhe b\u00ebhuni pron\u00eb e Per\u00ebndis\u00eb n\u00ebp\u00ebrmjet afrimit dhe ngjitjes drejt tij” . Nuk \u00ebsht\u00eb fjala k\u00ebtu p\u00ebr nj\u00eb ndryshim t\u00eb menj\u00ebhersh\u00ebm, por p\u00ebr nj\u00eb ndryshim t\u00eb vazhduesh\u00ebm; p\u00ebr nj\u00eb zhvillim ngjitjeje, nga pastrimi n\u00eb pastrim, nga pendimi n\u00eb pendim, nga virtyti n\u00eb virtyt, nga dija n\u00eb dije, nga lavdia n\u00eb lavdi; p\u00ebr nj\u00eb l\u00ebvizje dinamike p\u00ebrt\u00ebritjeje t\u00eb vazhdueshme me an\u00ebn e Shpirtit .<\/p>\n

\u00a0 \u00a0 Kjo ngjitje kryhet n\u00eb nj\u00eb pjes\u00ebmarrje t\u00eb vazhdueshme n\u00eb veprimet e Per\u00ebndis\u00eb. Kufiri do t\u00eb mbetet p\u00ebrher\u00eb substanca hyjnore. K\u00ebt\u00eb njeriu nuk ka p\u00ebr ta arritur. Ai nuk merr pjes\u00eb n\u00eb “substanc\u00ebn” e Per\u00ebndis\u00eb, por lart\u00ebsohet dhe “hyjnizohet” brenda rrezatimit t\u00eb veprimeve hyjnore. Ajo q\u00eb ne quajm\u00eb “hyjnizim”, \u00ebsht\u00eb pjes\u00ebmarrja n\u00eb veprimin, jo n\u00eb substanc\u00ebn e Per\u00ebndis\u00eb.<\/p>\n

\u00a0 \u00a0 Et\u00ebrit nuk e injorojn\u00eb faktin se n\u00eb k\u00ebt\u00eb pik\u00eb skandalizohet logjika e zakonshme. Pik\u00ebrisht k\u00ebtu, me drit\u00ebn e brendshme t\u00eb besimit, shpirti e ndjen se kufizimi n\u00eb kufijt\u00eb e vendosur nga urt\u00ebsia e bot\u00ebs, \u00ebsht\u00eb “marr\u00ebzi”. Tre M\u00ebsuesit Ekumenik\u00eb nuk i p\u00ebrbuz\u00ebn arritjet e qytet\u00ebrimit njer\u00ebzor. Ata p\u00ebrvet\u00ebsuan trash\u00ebgimin\u00eb kulturore greke, duke kap\u00ebrcyer shum\u00eb rrug\u00eb pa krye dhe dilema me vizion profetik dhe zbulimin e Shkrimeve, dhe formuan sinteza t\u00eb reja.<\/p>\n

\u00a0 \u00a0 Ata e quajt\u00ebn “marr\u00ebzi” urt\u00ebsin\u00eb e bot\u00ebs, kur kjo k\u00ebrkon mbylljen e njeriut brenda kufijve t\u00eb saj, t\u00eb cilat, me gjith\u00eb gjer\u00ebsin\u00eb e pamatshme t\u00eb tyre, mbeten t\u00eb ngushta dhe t\u00eb pafuqishme. Por, urt\u00ebsia e bot\u00ebs e kap\u00ebrcen k\u00ebt\u00eb faz\u00eb t\u00eb “marr\u00ebzis\u00eb”, kur b\u00ebhet e nd\u00ebrgjegjshme se arsyeja njer\u00ebzore \u00ebsht\u00eb vet\u00ebm nj\u00eb pjes\u00eb e misterit t\u00eb personit njer\u00ebzor dhe p\u00ebrmbushet duke u bashkuar me Fjal\u00ebn.<\/p>\n

\u00a0 \u00a0 Dikush mund t\u00eb mos i pranoj\u00eb aksiomat e krishtera, nga t\u00eb cilat gufojn\u00eb t\u00eb gjitha k\u00ebto frym\u00ebzime dhe aspirata, por nuk mund ta v\u00ebr\u00eb n\u00eb diskutim se k\u00ebto i hapin nj\u00eb perspektiv\u00eb madh\u00ebshtore t\u00eb ardhmes njer\u00ebzore dhe se p\u00ebrzgjasin n\u00eb shkall\u00ebn m\u00eb t\u00eb lart\u00eb destinacionin ton\u00eb. E mbushur me drit\u00eb dhe dinamiz\u00ebm, kjo ecje drejt Per\u00ebndis\u00eb s\u00eb Dashuris\u00eb dhe Liris\u00eb, na \u00e7on n\u00eb q\u00ebndrim energjik dhe t\u00eb p\u00ebrgjegjsh\u00ebm, me efekte t\u00eb shumanshme p\u00ebr jet\u00ebn personale dhe shoq\u00ebrore.<\/p>\n

 <\/p>\n

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

 <\/p>\n

\u00a0\u00a0\u00a0 D\u00ebshmia e Tre M\u00ebsuesve Ekumenik\u00eb p\u00ebr ndryshimin e mir\u00eb k\u00ebrkon kuptimin dinamik, pakrahasueshm\u00ebrisht m\u00eb t\u00eb guximsh\u00ebm dhe m\u00eb madh\u00ebshtor se \u00e7do vizion tjet\u00ebr, t\u00eb mund\u00ebsive dhe perspektivave t\u00eb njeriut. Vizion fetar \u00ebsht\u00eb ai, mund t\u00eb thot\u00eb dikush. Jo thjesht fetar! Edhe personal dhe shoq\u00ebror – kjo u duk, shpresojm\u00eb, n\u00eb fazat e ndryshme t\u00eb trajtimit t\u00eb tem\u00ebs. Ve\u00e7 k\u00ebsaj, kontributi i fes\u00eb konsiston n\u00eb thyerjen e guask\u00ebs izoluese t\u00eb mendjes, duke fuqizuar vullnetin, duke u dh\u00ebn\u00eb p\u00ebrpjekjeve perspektiv\u00eb dhe shpres\u00eb, p\u00ebr kap\u00ebrcimin e asaj q\u00eb n\u00eb pamje t\u00eb par\u00eb duket e pamundur.<\/p>\n

\u00a0 \u00a0 Vet\u00eb t\u00eb Tre Hierark\u00ebt kan\u00eb qen\u00eb faktor\u00eb t\u00eb nj\u00eb ndryshimi t\u00eb thell\u00eb shoq\u00ebror dhe rip\u00ebrt\u00ebrit\u00ebs, me ide rr\u00ebnj\u00ebsisht reformuese, q\u00eb edhe sot mbeten t\u00eb guximshme dhe aktuale. T\u00eb \u00e7liruar nga kompromiset e koh\u00ebve, me mir\u00ebkuptim t\u00eb thell\u00eb ndaj s\u00eb kaluar\u00ebs dhe me vizion profetik ndaj s\u00eb ardhmes, ata jetojn\u00eb n\u00eb p\u00ebrjet\u00ebsi. Kan\u00eb harmonizuar veprimtarin\u00eb shoq\u00ebrore me monakizmin krijues, “mjegull\u00ebn hyjnore” t\u00eb dogm\u00ebs me kthjellt\u00ebsin\u00eb e moralit, urt\u00ebsin\u00eb e bot\u00ebs me tejkalimin e saj, me pranimin e Kryqit dhe me g\u00ebzimin e Pashk\u00ebs. Ata l\u00ebviz\u00ebn me origjinalitet dhe dinamiz\u00ebm. U munduan p\u00ebr shenjt\u00ebrimin e tyre personal, duke mbetur n\u00eb harmoni me mbar\u00eb njer\u00ebzimin dhe me mbar\u00eb natyr\u00ebn njer\u00ebzore. T\u00eb gjitha i p\u00ebrfshin\u00eb brenda vetes, duke i mb\u00ebshtjell\u00eb me drit\u00ebn e Ngjalljes.<\/p>\n

\u00a0 \u00a0 K\u00ebshtu, ata jan\u00eb aktual\u00eb tek e k\u00ebtushmja dhe e tanishmja, duke treguar qart\u00eb me mendjen e tyre t\u00eb sh\u00ebndetshme dhe jet\u00ebn autentike, se njeriu ftohet p\u00ebr t\u00eb l\u00ebvizur drejt metamorfoz\u00ebs dhe ndryshimit rr\u00ebnj\u00ebsor; drejt transformimit t\u00eb krijes\u00ebs. Me vet\u00ebdijen e thell\u00eb t\u00eb unitetit t\u00eb bot\u00ebs me q\u00ebllimin final, hyjnizimin.<\/p>\n

\u00a0 \u00a0Nuk i takojn\u00eb s\u00eb kaluar\u00ebs Tre Hierark\u00ebt. Ata vazhdojn\u00eb t\u00eb marrin pjes\u00eb n\u00eb jet\u00ebn e Kish\u00ebs. Shprehin n\u00eb m\u00ebnyr\u00eb konstante mendimin e saj. Ata p\u00ebrb\u00ebjn\u00eb nj\u00eb realitet modern, n\u00eb \u00e7do koh\u00eb. S\u00eb bashku me t\u00eb gjith\u00eb shenjtor\u00ebt, ata formojn\u00eb nj\u00eb pjes\u00eb t\u00eb gjall\u00eb t\u00eb Kish\u00ebs. N\u00eb jet\u00ebn e mistershme dhe n\u00eb koh\u00ebn e liturgjis\u00eb, shenjtor\u00ebt vazhdojn\u00eb t\u00eb jetojn\u00eb dhe t\u00eb veprojn\u00eb. Prania e tyre e mistershme, fryma e tyre, kontribuon pa pushim n\u00eb nj\u00eb pastrim biologjik – n\u00ebse do t\u00eb m\u00eb lejohej krahasimi i guximsh\u00ebm – t\u00eb mbeturinave t\u00eb dob\u00ebsis\u00eb dhe mjerimit njer\u00ebzor, q\u00eb grumbullojn\u00eb gabimet tona, mang\u00ebsit\u00eb dhe moskorrekt\u00ebsia jon\u00eb.<\/p>\n

\u00a0 \u00a0 Orthodhoksia e ka jetuar dhe e jeton k\u00ebt\u00eb d\u00ebshmi p\u00ebr rip\u00ebrt\u00ebritje dinamike dhe t\u00eb vazhdueshme. E jeton k\u00ebt\u00eb rrug\u00eb drejt “ndryshimit t\u00eb mir\u00eb” jo si nj\u00eb detyrim ligjor, plot rrept\u00ebsi moralo-centrike, por si nj\u00eb t\u00eb kremte, si nj\u00eb panair t\u00eb nj\u00eb Eksodi t\u00eb ndritsh\u00ebm nga Egjipti “i r\u00ebnd\u00eb dhe i err\u00ebt” i jet\u00ebs, me udh\u00ebrr\u00ebfyes Krishtin e Kryq\u00ebzuar dhe t\u00eb Ngjallur.<\/p>\n

\u00a0 \u00a0 “N\u00ebse mendon dhe vepron k\u00ebshtu”, do t’i thoshte edhe sot Grigor Theologu secilit prej nesh, Kish\u00ebs son\u00eb, t\u00ebr\u00eb popullit, “p\u00ebr ty do t\u00eb jen\u00eb ‘qielli i ri dhe toka e re’, si edhe t\u00eb gjitha t\u00eb tjerat q\u00eb vet\u00ebkuptohen” . Pra, n\u00eb rast se mendon dhe vepron k\u00ebshtu, dhe e kupton shkakun e k\u00ebtyre gj\u00ebrave, p\u00ebr hirin t\u00ebnd do t\u00eb b\u00ebhen t\u00eb reja, qielli dhe toka, dhe t\u00eb gjitha t\u00eb tjerat.<\/p>\n

\u00a0 \u00a0 Kjo drit\u00eb e Ngjalljes dep\u00ebrton n\u00eb mendjen, n\u00eb ndjesin\u00eb, n\u00eb nd\u00ebrgjegjen e Orthodhoks\u00ebve. Ky himn triumfal i Ngjalljes na e forcon vullnetin. Kjo teori e Ngjalljes i mbush \u00ebndrrat dhe vizionet tona me pafund\u00ebsin\u00eb e thirrjes son\u00eb.<\/p>\n

_______________________________________<\/p>\n

1<\/sup><\/strong>\u00a0 \u00a0 P\u00ebrfaq\u00ebsuesit autentik\u00eb t\u00eb tradit\u00ebs s\u00eb Kish\u00ebs Orthodhokse jan\u00eb Tre Hierark\u00ebt, t\u00eb cil\u00ebt, tekstet liturgjike i quajn\u00eb “Et\u00ebr t\u00eb Shenjt\u00eb dhe M\u00ebsues Ekumenik\u00eb”. Nga k\u00ebta Et\u00ebr dhe M\u00ebsues m\u00eb Krishtin, ne do t\u00eb m\u00ebsojm\u00eb n\u00eb m\u00ebnyr\u00eb autentike rrug\u00ebn orthodhokse drejt shenjt\u00ebris\u00eb. L. Gillet, Orthodox Spirituality,bot. II, London 1957, fq. VII.<\/p>\n

2<\/strong>\u00a0 \u00a0 \u00a0 <\/sup>Grigor Theologu, \u201cN\u00eb t\u00eb diel\u00ebn e Re” (44) 8, Fjalime, PG 36, 616C.<\/p>\n

3<\/strong>\u00a0<\/sup> \u00a0 Kur m’u ngarkua, para Krishtlindjeve, p\u00ebr t\u00eb folur n\u00eb fest\u00ebn universitare t\u00eb Tre Hierark\u00ebve, pyetja e par\u00eb q\u00eb m\u00eb erdhi n\u00eb mendje ishte: Cila \u00ebsht\u00eb pika kritike, tema e dit\u00ebs, n\u00eb hap\u00ebsir\u00ebn greke dhe \u00e7’kontribut do t\u00eb jepte n\u00eb k\u00ebt\u00eb rast kujtimi i Tre Hierark\u00ebve? P\u00ebrgjigjja ishte spontane: Ndryshimi. Por pasoi menj\u00ebher\u00eb nj\u00eb pyetje tjet\u00ebr: A nuk do t\u00eb ishte e mpreht\u00eb nj\u00eb tem\u00eb e till\u00eb nga nj\u00eb tribun\u00eb zyrtare?<\/p>\n

P\u00ebrfundimisht, mendimi se urt\u00ebsia e tyre ishte e g\u00ebrshetuar me guximin e s\u00eb v\u00ebrtet\u00ebs dhe t\u00eb dashuris\u00eb ndikoi q\u00eb un\u00eb t\u00eb vendosja p\u00ebr t\u00eb trajtuar tem\u00ebn “D\u00ebshmia e Tre Hierark\u00ebve p\u00ebr “ndryshimin e mir\u00eb”, ose, m\u00eb qart\u00eb, “Dinamika e nj\u00eb ndryshimi t\u00eb p\u00ebrgjithsh\u00ebm e t\u00eb vazhduesh\u00ebm n\u00eb jet\u00ebn dhe mendimin e Tre Hierark\u00ebve”. Gjithsesi, shpejtoj t\u00eb deklaroj se k\u00ebtu \u00ebsht\u00eb fjala p\u00ebr nj\u00eb kontribut t\u00eb vog\u00ebl theologjik, t\u00eb koordinuar ndaj k\u00ebrkesave dhe terminologjis\u00eb q\u00eb preokupojn\u00eb bot\u00ebn e sotme dhe nuk ka asnj\u00eb d\u00ebshir\u00eb p\u00ebr aludime politike. Nd\u00ebrgjegjja orthodhokse ka qen\u00eb – dhe duhet t\u00eb mbetet – p\u00ebrmbi kontradiktat politike, duke i ofruar t\u00eb gjith\u00eb popullit, pa p\u00ebrjashtim, gj\u00ebn\u00eb m\u00eb t\u00eb q\u00ebndrueshme dhe dinamike q\u00eb ka.<\/p>\n

4<\/sup><\/strong>\u00a0\u00a0 \u00a0Shih: Vasili i Madh, Mbi Shpirtin e Shenjt\u00eb, 20, PG 32, 161.<\/p>\n

5 <\/sup>\u00a0<\/strong>\u00a0 Poezi theologjike, morale,34, 59-60, PG 37, 950.<\/p>\n

6\u00a0<\/strong> \u00a0 \u00a0<\/sup><\/em>Shih: Joan Damaskinoi, N\u00eb paralelet e shenjta, PG95, 1373 C.
\n7\u00a0<\/strong> \u00a0 \u00a0<\/sup>Mbi th\u00ebnien e Ungjillit: “Kur Jisui kreu…”(37) 6, PG 36, 289BC.<\/p>\n

8\u00a0<\/strong> \u00a0 \u00a0<\/sup>Mbi letr\u00ebn e Par\u00eb Korinthian\u00ebve26, 2, PG 60, 214-215.<\/p>\n

9\u00a0<\/strong> \u00a0 \u00a0 <\/sup>Mbi varf\u00ebrin\u00eb me dashje (14) 25, PG 35, 892A.<\/p>\n

10\u00a0<\/strong> \u00a0 \u00a0<\/sup>“Liri e pasuri \u00ebsht\u00eb vet\u00ebm zbatimi i porosis\u00eb, nd\u00ebrsa varf\u00ebri dhe rob\u00ebri e v\u00ebrtet\u00eb \u00ebsht\u00eb shkelja e tyre”. Po aty, PG 35, 892A.<\/p>\n

11<\/sup>\u00a0<\/strong>\u00a0 “Shkaktar fatkeq\u00ebsish njer\u00ebzore”, “i mallkuar nga populli”, quhet nga Vasili i Madh ai q\u00eb shfryt\u00ebzon rrethanat e v\u00ebshtira p\u00ebr t’u pasuruar. Nga: “Do t\u00eb prish hambaret e mia”, 3, PG 31, 268B. Gjithashtu: “… nuk do t\u00eb ngopet dor\u00ebshtr\u00ebnguari duke marr\u00eb. Sk\u00ebterra nuk tha ‘mjaft’, as i pangopuri s’ka th\u00ebn\u00eb ndonj\u00ebher\u00eb ‘mjaft”. Vasili i Madh, P\u00ebr t\u00eb pasuruarit, 5, PG 31, 293A.<\/p>\n

12<\/strong>\u00a0 \u00a0 <\/sup>P\u00ebr t\u00eb pasuruarit, 1, PG 31, 281B. Shih gjithashtu: Vasili i Madh, Moralet, kushti 48, PG 31, 768C: “Se \u00e7do gj\u00eb q\u00eb ka dikush m\u00eb tep\u00ebr nga \u00e7’i duhet, \u00ebsht\u00eb i detyruar t\u00eb ndihmoj\u00eb tjetrin sipas porosis\u00eb s\u00eb Zotit, i cili na dha ato q\u00eb kemi”.<\/p>\n

13<\/strong>\u00a0 \u00a0 <\/sup>Vasili i Madh, Kushte n\u00eb gjer\u00ebsi, 20, 3, PG 31, 976A.<\/p>\n

14<\/strong>\u00a0 \u00a0 \u00a0<\/sup>Vasili i Madh, N\u00eb \u201cDo t\u00ebprish hambaret e mia…”,7, PG31, 277A.<\/p>\n

15<\/sup><\/strong>\u00a0 “Sepse duke mos u dh\u00ebn\u00eb nga parat\u00eb tona t\u00eb varf\u00ebrve, do t\u00eb thot\u00eb t\u00eb grabit\u00ebsh t\u00eb uriturit dhe t’u privosh atyre jet\u00ebn; dhe ne nuk kemi tonat, por t\u00eb atyre kemi”. Joan Gojarti, P\u00ebr Llazarin, Fjala 2, PG 48, 992.<\/p>\n

16\u00a0<\/strong> \u00a0 \u00a0<\/sup>N\u00eb th\u00ebnien e profetit: “Mos u tremb kur t\u00eb pasurohet njeriu…”, 4, PG 55, 504.<\/p>\n

17<\/strong>\u00a0 \u00a0 \u00a0<\/sup>Vasili i Madh, Mbi l\u00ebmosh\u00ebn (4) 7, PG, 32, 1164A, D.<\/p>\n

18<\/strong>\u00a0 \u00a0 \u00a0<\/sup>N\u00eb th\u00ebnien apostolike…, 2, PG, 51, 255.<\/p>\n

19<\/strong>\u00a0 \u00a0 <\/sup>“Sepse shum\u00eb t\u00eb varf\u00ebr p\u00ebr nga pasuria, jan\u00eb superior\u00eb p\u00ebr nga d\u00ebshira; ata nuk i shp\u00ebton skamja, por i nd\u00ebshkon d\u00ebshira…” Vasili i Madh, Fjala p\u00ebr psalm\u00ebn 33, 5, PG 29, 361A.<\/p>\n

20\u00a0<\/strong> \u00a0 \u00a0<\/sup>Vasili i Madh, N\u00eb \u201cDo t\u00eb prish hambar\u00ebt…”,7, PG31, 276A.<\/p>\n

21\u00a0<\/strong> \u00a0 \u00a0<\/sup>Vasili i Madh, P\u00ebr l\u00ebmosh\u00ebn (4), 7, PG 32, 1164C.<\/p>\n

22\u00a0<\/strong> \u00a0 \u00a0<\/sup>N\u00eb “Do t\u00eb prish hambar\u00ebt…”,5, PG 31, 272B.<\/p>\n

23<\/strong>\u00a0 \u00a0 \u00a0<\/sup>Si m\u00eb sip\u00ebr, 8, PG 31, 277C.<\/p>\n

24\u00a0<\/strong> \u00a0<\/sup>“Di shum\u00eb q\u00eb mbajn\u00eb kreshm\u00eb, q\u00eb luten, q\u00eb r\u00ebnkojn\u00eb, q\u00eb shfaqin pa u shpenzuar \u00e7do shpres\u00ebtari, por asnj\u00eb monedh\u00eb t\u00eb vog\u00ebl nuk u l\u00ebn\u00eb t\u00eb mjer\u00ebve. \u00c7’dobi ka p\u00ebr ta virtyti tjet\u00ebr? Se ata nuk i pranon mbret\u00ebria e qiejve”. Vasili i Madh, P\u00ebr t\u00eb pasuruarit, 3, PG 31, 288A.<\/p>\n

25<\/strong>\u00a0 \u00a0 <\/sup>Joan Gojarti, Mbi Vavill\u00ebn e lumur, 8, PG. 50, 545.<\/p>\n

26<\/strong>\u00a0 \u00a0 <\/sup>Vasili i Madh, Morali, 48, PG 31, 768C.<\/p>\n

27<\/strong>\u00a0 \u00a0<\/sup>Vasili i Madh, Kushte p\u00ebrmbledh\u00ebse, 62, PG 31, 1124B. Kjo vlen p\u00ebr t\u00eb gjith\u00eb, edhe p\u00ebr ata q\u00eb jan\u00eb n\u00eb gjendje t\u00eb mir\u00eb ekonomike dhe p\u00ebr ata q\u00eb nuk jan\u00eb. “T\u00eb jap\u00ebsh l\u00ebmosh\u00eb” tregon nj\u00eb parim theologjik m\u00eb t\u00eb gjer\u00eb. Esht\u00eb nj\u00eb fjal\u00eb e koduar p\u00ebr t\u00ebr\u00eb sistemin e nocioneve q\u00eb shprehin d\u00ebshir\u00ebn p\u00ebr t\u00eb ofruar.<\/p>\n

28<\/strong>\u00a0 \u00a0 <\/sup>N\u00eb t\u00eb diel\u00ebn e Re (44), 7, PG 36, 616A.<\/p>\n

29\u00a0<\/strong> \u00a0 <\/sup>Asketike,18, 1, PG31, 1381C.<\/p>\n

30\u00a0<\/strong> \u00a0<\/sup>Si m\u00eb sip\u00ebr, 18, 1, PG31, 1384 A.<\/p>\n

31<\/sup><\/strong>\u00a0 \u00a0“Nuk t\u00eb do kurr\u00eb Fjala q\u00eb t\u00eb mbetesh n\u00eb nj\u00eb vend, por t\u00eb jesh gjithnj\u00eb n\u00eb l\u00ebvizje dhe i zhd\u00ebrvjell\u00ebt, por gjithsesi t\u00eb mbetesh i ri; t\u00eb do t\u00eb kthehesh n\u00ebse m\u00ebkaton; kur ke arritje, t’i shtosh ato”. N\u00eb t\u00eb diel\u00ebn e Re,(44), 8, PG36, 616D-617A.<\/p>\n

32<\/strong>\u00a0 \u00a0 <\/sup>Grigor Theologu, Poezi theologjike, morale,8,184, PG 37, 662.<\/p>\n

33\u00a0<\/strong> \u00a0 <\/sup>Grigor Theologu, Epitafi p\u00ebr Vasilin e Madh(43), 48, PG 36, 560A.<\/p>\n

34\u00a0<\/strong> \u00a0 <\/sup>Poezi theologjike, morale,34, PG 37, 959.<\/p>\n

35\u00a0<\/strong> \u00a0 <\/sup>Vasili i Madh, Asketike, 18, 3, PG 31, 1385A.<\/p>\n

36<\/strong>\u00a0 \u00a0 <\/sup>Si m\u00eb lart.<\/p>\n

37<\/strong>\u00a0 \u00a0<\/sup>“Sot, u b\u00eb shp\u00ebtim n\u00eb bot\u00eb: n\u00eb t\u00eb gjith\u00eb bot\u00ebn e dukshme dhe n\u00eb at\u00eb t\u00eb padukshme. Krishti u ngjall s\u00eb vdekurish, edhe ju ngrehuni s\u00eb bashku. Krishti u kthye tek vetvetja, kthehuni dhe ju. Krishti doli nga varri, edhe ju \u00e7lirohuni nga prangat e m\u00ebkatit. Dyert e Adhit po hapen dhe vdekja mposhtet, nd\u00ebrsa Adhami i vjet\u00ebr lihet dhe i riu e z\u00ebvend\u00ebson; Kush i p\u00ebrket Krishtit \u00ebsht\u00eb krijes\u00eb e re, ndaj p\u00ebrt\u00ebrihuni”. Grigor Theologu, P\u00ebr Pashk\u00ebn e Shenjt\u00eb(45), 1, PG 36, 624AB.<\/p>\n

38<\/strong>\u00a0 \u00a0 <\/sup>Poezi theologjike, morale, 34, 235, PG 37, 962.<\/p>\n

39<\/strong>\u00a0 \u00a0 <\/sup>N\u00eb t\u00eb diel\u00ebn e Re (44), 8, Fjalime, PG 36, 616C.<\/p>\n

40<\/strong>\u00a0 \u00a0 <\/sup>Si m\u00eb sip\u00ebr, 616D.<\/p>\n

41<\/strong>\u00a0 \u00a0 <\/sup>Mbi varf\u00ebrin\u00eb me dashje (14), 40, PG 35, 909B.<\/p>\n

42<\/sup><\/strong>\u00a0\u00a0\u00a0 “Pata etje kur isha i varur mbi kryqin, kam etje edhe n\u00ebp\u00ebrmjet t\u00eb varf\u00ebrve… duke qen\u00eb n\u00eb gjendje p\u00ebr t\u00eb ushqyer, v\u00ebrtitem duke lypur dhe duke q\u00ebndruar pran\u00eb der\u00ebs sate, zgjas dor\u00ebn sepse d\u00ebshiroj t\u00eb ushqehem prej teje; sepse t\u00eb dua fort, ndaj dua dhe sofr\u00ebn t\u00ebnde”; Interpretimi i Letr\u00ebs d\u00ebrguar Romak\u00ebve, 15, 6, PG, 60, 547-548.<\/p>\n

43<\/sup>\u00a0<\/strong>\u00a0 T\u00eb kujdesesh vet\u00ebm p\u00ebr shp\u00ebtimin e vetes t\u00ebnde, dl\u00ebsohet si gj\u00eb “mizore e \u00e7njer\u00ebzore”. P\u00ebrgjegj\u00ebsia \u00ebsht\u00eb e p\u00ebrbashk\u00ebt. ” Sepse secili prej nesh ka p\u00ebrgjegj\u00ebsi p\u00ebr shp\u00ebtimin e njeriut q\u00eb ka pran\u00eb”. Joan Gojarti, P\u00ebr ata q\u00eb kan\u00eb virgj\u00ebresha, 4, PG 47, 500.<\/p>\n

44<\/strong>\u00a0 \u00a0 <\/sup>Vasili i Madh, Q\u00eb Per\u00ebndia nuk \u00ebsht\u00eb shkaktar i t\u00eb ligave,6, PG 31, 344B.<\/p>\n

45\u00a0<\/strong> \u00a0 <\/sup>Grigor Theologu, N\u00eb Epitafin e Vasilit t\u00eb Madh (43), 35, PG 36, 544D.<\/p>\n

46\u00a0<\/strong> \u00a0 <\/sup>Shih: J. Gojarti, Letra: 53, PG 52, 637; 54, PG 52, 638; 55, PG 52, 639; 123, PG 52, 676-677; 126, PG 52, 685 e n\u00eb vazhdim.<\/p>\n

47<\/sup><\/strong>\u00a0 \u00a0 Poezi historike 12, 6, 35-40, PG 37, 1169A.
\n48<\/sup><\/strong>\u00a0 \u00a0 N\u00eb Epitafin e Vasilit t\u00eb Madh (43), 7, Fjalime, PG36, 576A. Vasili i Madh, shih: Anton Murgu, Melissa, A, 11, PG136, 805A.<\/p>\n

49<\/sup><\/strong>\u00a0 \u00a0Shih gjithashtu: “E pap\u00eblqyeshme \u00ebsht\u00eb drejt\u00ebsia p\u00ebr ata q\u00eb b\u00ebjn\u00eb padrejt\u00ebsi; ashtu si dielli p\u00ebr ata q\u00eb vuajn\u00eb nga syt\u00eb”. Vasili i Madh, Interpretim ndaj profetit Isaia, 114, PG 30, 304B.<\/p>\n

50<\/strong>\u00a0 \u00a0 <\/sup>Vasili i Madh, PG136, 805A.<\/p>\n

51<\/strong>\u00a0 \u00a0 <\/sup>N\u00eb t\u00eb diel\u00ebn e Re (3,44), 9, Fjalime, PG 36, 617A<\/p>\n

52<\/strong>\u00a0 \u00a0 <\/sup>Grigor Theologu, Atit q\u00eb hesht (16), b, Fjalime,<\/p>\n

53\u00a0<\/strong>\u00a0 \u00a0<\/sup>Vasili i Madh, Kushte t\u00eb shkurtra, 211, PG 31, 1224A.<\/p>\n

54<\/strong>\u00a0 \u00a0 <\/sup>N\u00eb t\u00eb diel\u00ebn e Re (44), 6, PG 36, 613C
\n55\u00a0<\/strong>\u00a0 \u00a0<\/sup>Grigor Theologu, N\u00eb Epitafin e Vasilit t\u00eb Madh(43), 60, Fjalime, PG 36, 573C.<\/p>\n

56<\/sup><\/strong>\u00a0 “Esht\u00eb e mundur q\u00eb edhe kur dikush rri n\u00eb sht\u00ebpi bredh jasht\u00eb n\u00eb m\u00ebnyr\u00eb imagjinare; dhe kur gjendet n\u00eb pazar, duke qen\u00eb me mendje t\u00eb mbledhur, si t\u00eb gjendet n\u00eb shkret\u00ebtir\u00eb, duke u v\u00ebrtitur vet\u00ebm rreth vetes dhe rreth Per\u00ebndis\u00eb”. Vasili i Madh, Asketike, 5, PG 31, 1360C. Gjithashtu: “Largimi nga bota nuk \u00ebsht\u00eb t\u00eb dal\u00ebsh jasht\u00eb saj me trup, por t\u00eb shk\u00ebput\u00ebsh shpirtin nga simpatia ndaj trupit…”. Vasili i Madh, Let\u00ebr 2, Mikut Grigor,b, PG 32, 225B.<\/p>\n

57<\/strong>\u00a0 \u00a0<\/sup>Grigor Theologu, N\u00eb Epitafin e Vasilit t\u00eb Madh(43), 62, PG36, 577B.<\/p>\n

58<\/sup><\/strong>\u00a0\u00a0 “Vet\u00ebp\u00ebrmbajtja do t’i p\u00ebrcaktohet secilit n\u00eb raport me fuqin\u00eb e trupit, q\u00eb t\u00eb mos arrij\u00eb n\u00eb shkall\u00eb m\u00eb t\u00eb ul\u00ebt se fuqia ekzistuese, as t\u00eb shtrihet tej fuqis\u00eb. Dhe k\u00ebsaj, mendoj, duhet t’i tregojm\u00eb v\u00ebmendje q\u00eb t\u00eb mos e katandisim at\u00eb [trupin] t\u00eb ngath\u00ebt dhe t\u00eb pafuqish\u00ebm p\u00ebr pun\u00eb t\u00eb r\u00ebnd\u00ebsishme pasi t\u00eb kemi shkat\u00ebrruar fuqin\u00eb e trupin me tejkalimin e mas\u00ebs s\u00eb vet\u00ebp\u00ebrmbajtjes”. Vasili i Madh, Asketike, 4, a, PG 31, 1348B. Dhe “Asketi duhet t\u00eb \u00e7lirohet nga \u00e7do mendjemadh\u00ebsi dhe, duke ecur n\u00eb rrug\u00ebn v\u00ebrtet t\u00eb mesme dhe kryesore, t\u00eb mos devijoj\u00eb aspak as nga nj\u00ebra an\u00eb dhe as nga tjetra: as t\u00eb p\u00ebrqafoj\u00eb komoditetin as t\u00eb nxjerr\u00eb trupin jasht\u00eb p\u00ebrdorimit me vet\u00ebp\u00ebrmbajtje t\u00eb tepruar”. Si m\u00eb sip\u00ebr, 4, b, PG 31, 1349B.<\/p>\n

59<\/sup>\u00a0<\/strong> \u00a0“Pra, ajo mendje q\u00eb \u00ebsht\u00eb p\u00ebrzier me hyjnin\u00eb e Shpirtit, ajo tashm\u00eb i sheh pamjet e m\u00ebdha dhe v\u00ebshtron qart\u00eb bukurit\u00eb hyjnore, por n\u00eb at\u00eb shkall\u00eb sa Hiri hyjnor e lejon dhe konstrukti i tij e pranon”.<\/p>\n

60<\/strong>\u00a0 \u00a0<\/sup>Vasili i Madh, Let\u00ebr 233, P\u00ebrgjigje Episkopit Amfilok, a, PG32, 865C. Vasili i Madh, Let\u00ebr 2 Grigorit, c, PG 32, 228B.<\/p>\n

61<\/strong>\u00a0 \u00a0<\/sup>Si m\u00eb lart, d, PG 32, 229B.<\/p>\n

62<\/strong>\u00a0 \u00a0<\/sup>Grigor Theologu, P\u00ebr Pashk\u00ebn e Shenjt\u00eb (45), PG 36, 656. Vasili i Madh, P\u00ebr Pag\u00ebzimin e Shenjt\u00eb, a, PG 31, 424. I t\u00eb nj\u00ebjtit, Let\u00ebr 93, Qesaris\u00eb, PG 32, 484B.<\/p>\n

63\u00a0<\/strong> \u00a0<\/sup>Kushte t\u00eb shkurtra,(92), B, PG 31,1145C.<\/p>\n

64<\/strong>\u00a0 \u00a0<\/sup>Atyre q\u00eb na ftojn\u00eb…, c, PG 49, 260.<\/p>\n

65<\/sup><\/strong>\u00a0 \u00a0“… Per\u00ebndia, pasi doli s\u00eb bashku me at\u00eb u b\u00eb, d.m.th. me nj\u00ebr\u00ebn nga dy t\u00eb kund\u00ebrtat, pra nga mishi dhe shpirti, nj\u00ebra nga k\u00ebto e hyjnizoi, nd\u00ebrsa tjetra u hyjnizua”. Grigor Theologu, P\u00ebr Pashk\u00ebn e shenjt\u00eb (45), 9, PG 36, 633D.<\/p>\n

66\u00a0<\/strong> \u00a0<\/sup>Fjalim p\u00ebr Gjasht\u00ebdit\u00ebshin,3, 10, PG29, 76CD.<\/p>\n

67\u00a0<\/strong> \u00a0<\/sup>P\u00ebr An\u00ebn, A, b, PG 54, 636.<\/p>\n

68<\/strong>\u00a0 \u00a0<\/sup>Liturgjia e Vasilit t\u00eb Madh
\n69<\/strong>\u00a0 \u00a0<\/sup>Poezi theologjike, morale, 10, 63-65, PG 37, 685.<\/p>\n

70\u00a0<\/strong> \u00a0<\/sup>Grigor Theologu, P\u00ebr Julianin (19), 7, Fjalime, PG 35, 1052A.<\/p>\n

71\u00a0<\/strong> \u00a0<\/sup>P\u00ebr Pashk\u00ebn e shenjt\u00eb (45), 7, Fjalime, PG 36, 632B.<\/p>\n

72\u00a0<\/strong> \u00a0<\/sup>Grigor Theologu, P\u00ebr Athanasin e Madh (21), 2, Fjalime, PG 35, 1084B.<\/p>\n

73<\/strong>\u00a0 \u00a0<\/sup>Fjalimi i Kat\u00ebrt Theologjik (30), 5, Fjalime, PG 36, 112B.
\n74\u00a0<\/strong> \u00a0<\/sup>Grigor Theologu, P\u00ebr Julianin(19), 7, Fjalime, PG35, 1052A.<\/p>\n

75<\/sup><\/strong>\u00a0\u00a0 “As q\u00eb ekziston nj\u00eb [vet\u00ebm] rrug\u00eb e virtytit, por m\u00eb shum\u00eb dhe ka shum\u00eb vende p\u00ebr t\u00eb ndenjur pran\u00eb Per\u00ebndis\u00eb”. Grigor Theologu, Mbi rregullin n\u00eb debatet(32), 33, Fjalime, PG36, 212B.<\/p>\n

76<\/strong>\u00a0 \u00a0<\/sup>Fjalimi i Kat\u00ebrt Theologjik(30), 21, Fjalime, PG36, 133A.<\/p>\n

77<\/strong>\u00a0 \u00a0<\/sup>Grigor Theologu, Let\u00ebr 212, Sakerdotit, PG37, 349A.<\/p>\n","protected":false},"excerpt":{"rendered":"

Dinamika e nj\u00eb ndryshimi t\u00eb p\u00ebrgjithsh\u00ebm dhe t\u00eb vazhdueshme ose D\u00ebshmia e Tre Hierark\u00ebve p\u00ebr “ndryshimin e mir\u00eb”   Kryepiskopi i Tiran\u00ebs, Durr\u00ebsit dhe i gjith\u00eb Shqip\u00ebris\u00eb Fortlumturia e Tij Anastasi P\u00ebrkthyer nga Kostandin N. Xhuba Globalizmi dhe Orthodhoksia, Tiran\u00eb 2004.   \u00a0\u00a0\u00a0 Nd\u00ebrmjet pik\u00ebpamjeve fetare dhe filozofike, t\u00eb cilat ndikojn\u00eb mbi jet\u00ebn e njer\u00ebzve, disa e pranojn\u00eb bot\u00ebn, disa p\u00ebrpiqen t’i shmangen, kurse disa<\/p>\n","protected":false},"author":1,"featured_media":0,"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":"","fifu_image_alt":"","footnotes":""},"categories":[256],"tags":[608],"class_list":["post-2027","post","type-post","status-publish","format-standard","hentry","category-kendveshtrimi-orthodhoks","tag-kendveshtrimi-orthodhoks"],"acf":[],"yoast_head":"\nDinamika e nj\u00eb ndryshimi t\u00eb p\u00ebrgjithsh\u00ebm dhe t\u00eb vazhdueshme - Kryepiskopi Anastas - 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\/dinamika-e-nje-ndryshimi-te-pergjithshem-dhe-te-vazhdueshem\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Dinamika e nj\u00eb ndryshimi t\u00eb p\u00ebrgjithsh\u00ebm dhe t\u00eb vazhdueshme - Kryepiskopi Anastas - Kisha Orthodh\u03bfkse Autoqefale e Shqip\u00ebris\u00eb\" \/>\n<meta property=\"og:description\" content=\"Dinamika e nj\u00eb ndryshimi t\u00eb p\u00ebrgjithsh\u00ebm dhe t\u00eb vazhdueshme ose D\u00ebshmia e Tre Hierark\u00ebve p\u00ebr “ndryshimin e mir\u00eb”   Kryepiskopi i Tiran\u00ebs, Durr\u00ebsit dhe i gjith\u00eb Shqip\u00ebris\u00eb Fortlumturia e Tij Anastasi P\u00ebrkthyer nga Kostandin N. Xhuba Globalizmi dhe Orthodhoksia, Tiran\u00eb 2004.   \u00a0\u00a0\u00a0 Nd\u00ebrmjet pik\u00ebpamjeve fetare dhe filozofike, t\u00eb cilat ndikojn\u00eb mbi jet\u00ebn e njer\u00ebzve, disa e pranojn\u00eb bot\u00ebn, disa p\u00ebrpiqen t’i shmangen, kurse disa\" \/>\n<meta property=\"og:url\" content=\"https:\/\/orthodoxalbania.org\/2020\/2013\/04\/04\/dinamika-e-nje-ndryshimi-te-pergjithshem-dhe-te-vazhdueshem\/\" \/>\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=\"2013-04-04T09:54:29+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2021-10-11T09:54:37+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/orthodoxalbania.org\/2020\/wp-content\/uploads\/2021\/02\/LogoLastALb-200.png\" \/>\n\t<meta property=\"og:image:width\" content=\"200\" \/>\n\t<meta property=\"og:image:height\" content=\"172\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/png\" \/>\n<meta name=\"author\" content=\"Kisha Orthodhokse\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\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=\"46 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\/\/orthodoxalbania.org\/2020\/2013\/04\/04\/dinamika-e-nje-ndryshimi-te-pergjithshem-dhe-te-vazhdueshem\/#article\",\"isPartOf\":{\"@id\":\"https:\/\/orthodoxalbania.org\/2020\/2013\/04\/04\/dinamika-e-nje-ndryshimi-te-pergjithshem-dhe-te-vazhdueshem\/\"},\"author\":{\"name\":\"Kisha Orthodhokse\",\"@id\":\"https:\/\/orthodoxalbania.org\/2020\/#\/schema\/person\/0c387634a7063ac612d7ed9ce71c7e86\"},\"headline\":\"Dinamika e nj\u00eb ndryshimi t\u00eb p\u00ebrgjithsh\u00ebm dhe t\u00eb vazhdueshme – Kryepiskopi Anastas\",\"datePublished\":\"2013-04-04T09:54:29+00:00\",\"dateModified\":\"2021-10-11T09:54:37+00:00\",\"mainEntityOfPage\":{\"@id\":\"https:\/\/orthodoxalbania.org\/2020\/2013\/04\/04\/dinamika-e-nje-ndryshimi-te-pergjithshem-dhe-te-vazhdueshem\/\"},\"wordCount\":9277,\"publisher\":{\"@id\":\"https:\/\/orthodoxalbania.org\/2020\/#organization\"},\"keywords\":[\"K\u00ebndv\u00ebshtrimi Orthodhoks\"],\"articleSection\":[\"K\u00ebndv\u00ebshtrimi orthodhoks\"],\"inLanguage\":\"en-US\"},{\"@type\":\"WebPage\",\"@id\":\"https:\/\/orthodoxalbania.org\/2020\/2013\/04\/04\/dinamika-e-nje-ndryshimi-te-pergjithshem-dhe-te-vazhdueshem\/\",\"url\":\"https:\/\/orthodoxalbania.org\/2020\/2013\/04\/04\/dinamika-e-nje-ndryshimi-te-pergjithshem-dhe-te-vazhdueshem\/\",\"name\":\"Dinamika e nj\u00eb ndryshimi t\u00eb p\u00ebrgjithsh\u00ebm dhe t\u00eb vazhdueshme - Kryepiskopi Anastas - Kisha Orthodh\u03bfkse Autoqefale e Shqip\u00ebris\u00eb\",\"isPartOf\":{\"@id\":\"https:\/\/orthodoxalbania.org\/2020\/#website\"},\"datePublished\":\"2013-04-04T09:54:29+00:00\",\"dateModified\":\"2021-10-11T09:54:37+00:00\",\"breadcrumb\":{\"@id\":\"https:\/\/orthodoxalbania.org\/2020\/2013\/04\/04\/dinamika-e-nje-ndryshimi-te-pergjithshem-dhe-te-vazhdueshem\/#breadcrumb\"},\"inLanguage\":\"en-US\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\/\/orthodoxalbania.org\/2020\/2013\/04\/04\/dinamika-e-nje-ndryshimi-te-pergjithshem-dhe-te-vazhdueshem\/\"]}]},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\/\/orthodoxalbania.org\/2020\/2013\/04\/04\/dinamika-e-nje-ndryshimi-te-pergjithshem-dhe-te-vazhdueshem\/#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"name\":\"Home\",\"item\":\"https:\/\/orthodoxalbania.org\/2020\/\"},{\"@type\":\"ListItem\",\"position\":2,\"name\":\"Dinamika e nj\u00eb ndryshimi t\u00eb p\u00ebrgjithsh\u00ebm dhe t\u00eb vazhdueshme – Kryepiskopi Anastas\"}]},{\"@type\":\"WebSite\",\"@id\":\"https:\/\/orthodoxalbania.org\/2020\/#website\",\"url\":\"https:\/\/orthodoxalbania.org\/2020\/\",\"name\":\"Kisha Orthodh\u03bfkse Autoqefale e Shqip\u00ebris\u00eb\",\"description\":\"Fqja Zyrtare e Kish\u00ebs Orthodhokse Autoqefale e Shqip\u00ebris\u00eb me lajmet edhe informacionet zyrtare p\u00ebr struktur\u00ebn edhe veprimtarin e saj.\",\"publisher\":{\"@id\":\"https:\/\/orthodoxalbania.org\/2020\/#organization\"},\"potentialAction\":[{\"@type\":\"SearchAction\",\"target\":{\"@type\":\"EntryPoint\",\"urlTemplate\":\"https:\/\/orthodoxalbania.org\/2020\/?s={search_term_string}\"},\"query-input\":{\"@type\":\"PropertyValueSpecification\",\"valueRequired\":true,\"valueName\":\"search_term_string\"}}],\"inLanguage\":\"en-US\"},{\"@type\":\"Organization\",\"@id\":\"https:\/\/orthodoxalbania.org\/2020\/#organization\",\"name\":\"Kisha Orthodhokse Autoqefale e Shqip\u00ebris\u00eb\",\"url\":\"https:\/\/orthodoxalbania.org\/2020\/\",\"logo\":{\"@type\":\"ImageObject\",\"inLanguage\":\"en-US\",\"@id\":\"https:\/\/orthodoxalbania.org\/2020\/#\/schema\/logo\/image\/\",\"url\":\"https:\/\/orthodoxalbania.org\/2020\/wp-content\/uploads\/2020\/05\/albania.jpeg\",\"contentUrl\":\"https:\/\/orthodoxalbania.org\/2020\/wp-content\/uploads\/2020\/05\/albania.jpeg\",\"width\":540,\"height\":540,\"caption\":\"Kisha Orthodhokse Autoqefale e Shqip\u00ebris\u00eb\"},\"image\":{\"@id\":\"https:\/\/orthodoxalbania.org\/2020\/#\/schema\/logo\/image\/\"},\"sameAs\":[\"https:\/\/www.facebook.com\/koash1991\"]},{\"@type\":\"Person\",\"@id\":\"https:\/\/orthodoxalbania.org\/2020\/#\/schema\/person\/0c387634a7063ac612d7ed9ce71c7e86\",\"name\":\"Kisha Orthodhokse\",\"image\":{\"@type\":\"ImageObject\",\"inLanguage\":\"en-US\",\"@id\":\"https:\/\/secure.gravatar.com\/avatar\/596e7c417251e30f2fbb9c00e026fce61a695a00e51c889caded71c96cbbdde5?s=96&d=mm&r=g\",\"url\":\"https:\/\/secure.gravatar.com\/avatar\/596e7c417251e30f2fbb9c00e026fce61a695a00e51c889caded71c96cbbdde5?s=96&d=mm&r=g\",\"contentUrl\":\"https:\/\/secure.gravatar.com\/avatar\/596e7c417251e30f2fbb9c00e026fce61a695a00e51c889caded71c96cbbdde5?s=96&d=mm&r=g\",\"caption\":\"Kisha Orthodhokse\"}}]}<\/script>\n<!-- \/ Yoast SEO plugin. -->","yoast_head_json":{"title":"Dinamika e nj\u00eb ndryshimi t\u00eb p\u00ebrgjithsh\u00ebm dhe t\u00eb vazhdueshme - Kryepiskopi Anastas - Kisha Orthodh\u03bfkse Autoqefale e Shqip\u00ebris\u00eb","robots":{"index":"index","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"canonical":"https:\/\/orthodoxalbania.org\/2020\/2013\/04\/04\/dinamika-e-nje-ndryshimi-te-pergjithshem-dhe-te-vazhdueshem\/","og_locale":"en_US","og_type":"article","og_title":"Dinamika e nj\u00eb ndryshimi t\u00eb p\u00ebrgjithsh\u00ebm dhe t\u00eb vazhdueshme - Kryepiskopi Anastas - Kisha Orthodh\u03bfkse Autoqefale e Shqip\u00ebris\u00eb","og_description":"Dinamika e nj\u00eb ndryshimi t\u00eb p\u00ebrgjithsh\u00ebm dhe t\u00eb vazhdueshme ose D\u00ebshmia e Tre Hierark\u00ebve p\u00ebr “ndryshimin e mir\u00eb”   Kryepiskopi i Tiran\u00ebs, Durr\u00ebsit dhe i gjith\u00eb Shqip\u00ebris\u00eb Fortlumturia e Tij Anastasi P\u00ebrkthyer nga Kostandin N. Xhuba Globalizmi dhe Orthodhoksia, Tiran\u00eb 2004.   \u00a0\u00a0\u00a0 Nd\u00ebrmjet pik\u00ebpamjeve fetare dhe filozofike, t\u00eb cilat ndikojn\u00eb mbi jet\u00ebn e njer\u00ebzve, disa e pranojn\u00eb bot\u00ebn, disa p\u00ebrpiqen t’i shmangen, kurse disa","og_url":"https:\/\/orthodoxalbania.org\/2020\/2013\/04\/04\/dinamika-e-nje-ndryshimi-te-pergjithshem-dhe-te-vazhdueshem\/","og_site_name":"Kisha Orthodh\u03bfkse Autoqefale e Shqip\u00ebris\u00eb","article_publisher":"https:\/\/www.facebook.com\/koash1991","article_published_time":"2013-04-04T09:54:29+00:00","article_modified_time":"2021-10-11T09:54:37+00:00","og_image":[{"width":200,"height":172,"url":"https:\/\/orthodoxalbania.org\/2020\/wp-content\/uploads\/2021\/02\/LogoLastALb-200.png","type":"image\/png"}],"author":"Kisha Orthodhokse","twitter_card":"summary_large_image","twitter_misc":{"Written by":"Kisha Orthodhokse","Est. reading time":"46 minutes"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/orthodoxalbania.org\/2020\/2013\/04\/04\/dinamika-e-nje-ndryshimi-te-pergjithshem-dhe-te-vazhdueshem\/#article","isPartOf":{"@id":"https:\/\/orthodoxalbania.org\/2020\/2013\/04\/04\/dinamika-e-nje-ndryshimi-te-pergjithshem-dhe-te-vazhdueshem\/"},"author":{"name":"Kisha Orthodhokse","@id":"https:\/\/orthodoxalbania.org\/2020\/#\/schema\/person\/0c387634a7063ac612d7ed9ce71c7e86"},"headline":"Dinamika e nj\u00eb ndryshimi t\u00eb p\u00ebrgjithsh\u00ebm dhe t\u00eb vazhdueshme – Kryepiskopi Anastas","datePublished":"2013-04-04T09:54:29+00:00","dateModified":"2021-10-11T09:54:37+00:00","mainEntityOfPage":{"@id":"https:\/\/orthodoxalbania.org\/2020\/2013\/04\/04\/dinamika-e-nje-ndryshimi-te-pergjithshem-dhe-te-vazhdueshem\/"},"wordCount":9277,"publisher":{"@id":"https:\/\/orthodoxalbania.org\/2020\/#organization"},"keywords":["K\u00ebndv\u00ebshtrimi Orthodhoks"],"articleSection":["K\u00ebndv\u00ebshtrimi orthodhoks"],"inLanguage":"en-US"},{"@type":"WebPage","@id":"https:\/\/orthodoxalbania.org\/2020\/2013\/04\/04\/dinamika-e-nje-ndryshimi-te-pergjithshem-dhe-te-vazhdueshem\/","url":"https:\/\/orthodoxalbania.org\/2020\/2013\/04\/04\/dinamika-e-nje-ndryshimi-te-pergjithshem-dhe-te-vazhdueshem\/","name":"Dinamika e nj\u00eb ndryshimi t\u00eb p\u00ebrgjithsh\u00ebm dhe t\u00eb vazhdueshme - Kryepiskopi Anastas - Kisha Orthodh\u03bfkse Autoqefale e Shqip\u00ebris\u00eb","isPartOf":{"@id":"https:\/\/orthodoxalbania.org\/2020\/#website"},"datePublished":"2013-04-04T09:54:29+00:00","dateModified":"2021-10-11T09:54:37+00:00","breadcrumb":{"@id":"https:\/\/orthodoxalbania.org\/2020\/2013\/04\/04\/dinamika-e-nje-ndryshimi-te-pergjithshem-dhe-te-vazhdueshem\/#breadcrumb"},"inLanguage":"en-US","potentialAction":[{"@type":"ReadAction","target":["https:\/\/orthodoxalbania.org\/2020\/2013\/04\/04\/dinamika-e-nje-ndryshimi-te-pergjithshem-dhe-te-vazhdueshem\/"]}]},{"@type":"BreadcrumbList","@id":"https:\/\/orthodoxalbania.org\/2020\/2013\/04\/04\/dinamika-e-nje-ndryshimi-te-pergjithshem-dhe-te-vazhdueshem\/#breadcrumb","itemListElement":[{"@type":"ListItem","position":1,"name":"Home","item":"https:\/\/orthodoxalbania.org\/2020\/"},{"@type":"ListItem","position":2,"name":"Dinamika e nj\u00eb ndryshimi t\u00eb p\u00ebrgjithsh\u00ebm dhe t\u00eb vazhdueshme – Kryepiskopi Anastas"}]},{"@type":"WebSite","@id":"https:\/\/orthodoxalbania.org\/2020\/#website","url":"https:\/\/orthodoxalbania.org\/2020\/","name":"Kisha Orthodh\u03bfkse Autoqefale e Shqip\u00ebris\u00eb","description":"Fqja Zyrtare e Kish\u00ebs Orthodhokse Autoqefale e Shqip\u00ebris\u00eb me lajmet edhe informacionet zyrtare p\u00ebr struktur\u00ebn edhe veprimtarin e saj.","publisher":{"@id":"https:\/\/orthodoxalbania.org\/2020\/#organization"},"potentialAction":[{"@type":"SearchAction","target":{"@type":"EntryPoint","urlTemplate":"https:\/\/orthodoxalbania.org\/2020\/?s={search_term_string}"},"query-input":{"@type":"PropertyValueSpecification","valueRequired":true,"valueName":"search_term_string"}}],"inLanguage":"en-US"},{"@type":"Organization","@id":"https:\/\/orthodoxalbania.org\/2020\/#organization","name":"Kisha Orthodhokse Autoqefale e Shqip\u00ebris\u00eb","url":"https:\/\/orthodoxalbania.org\/2020\/","logo":{"@type":"ImageObject","inLanguage":"en-US","@id":"https:\/\/orthodoxalbania.org\/2020\/#\/schema\/logo\/image\/","url":"https:\/\/orthodoxalbania.org\/2020\/wp-content\/uploads\/2020\/05\/albania.jpeg","contentUrl":"https:\/\/orthodoxalbania.org\/2020\/wp-content\/uploads\/2020\/05\/albania.jpeg","width":540,"height":540,"caption":"Kisha Orthodhokse Autoqefale e Shqip\u00ebris\u00eb"},"image":{"@id":"https:\/\/orthodoxalbania.org\/2020\/#\/schema\/logo\/image\/"},"sameAs":["https:\/\/www.facebook.com\/koash1991"]},{"@type":"Person","@id":"https:\/\/orthodoxalbania.org\/2020\/#\/schema\/person\/0c387634a7063ac612d7ed9ce71c7e86","name":"Kisha Orthodhokse","image":{"@type":"ImageObject","inLanguage":"en-US","@id":"https:\/\/secure.gravatar.com\/avatar\/596e7c417251e30f2fbb9c00e026fce61a695a00e51c889caded71c96cbbdde5?s=96&d=mm&r=g","url":"https:\/\/secure.gravatar.com\/avatar\/596e7c417251e30f2fbb9c00e026fce61a695a00e51c889caded71c96cbbdde5?s=96&d=mm&r=g","contentUrl":"https:\/\/secure.gravatar.com\/avatar\/596e7c417251e30f2fbb9c00e026fce61a695a00e51c889caded71c96cbbdde5?s=96&d=mm&r=g","caption":"Kisha Orthodhokse"}}]}},"_links":{"self":[{"href":"https:\/\/orthodoxalbania.org\/2020\/wp-json\/wp\/v2\/posts\/2027","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/orthodoxalbania.org\/2020\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/orthodoxalbania.org\/2020\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/orthodoxalbania.org\/2020\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/orthodoxalbania.org\/2020\/wp-json\/wp\/v2\/comments?post=2027"}],"version-history":[{"count":4,"href":"https:\/\/orthodoxalbania.org\/2020\/wp-json\/wp\/v2\/posts\/2027\/revisions"}],"predecessor-version":[{"id":55630,"href":"https:\/\/orthodoxalbania.org\/2020\/wp-json\/wp\/v2\/posts\/2027\/revisions\/55630"}],"wp:attachment":[{"href":"https:\/\/orthodoxalbania.org\/2020\/wp-json\/wp\/v2\/media?parent=2027"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/orthodoxalbania.org\/2020\/wp-json\/wp\/v2\/categories?post=2027"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/orthodoxalbania.org\/2020\/wp-json\/wp\/v2\/tags?post=2027"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}