{"id":2028,"date":"2013-04-04T12:32:55","date_gmt":"2013-04-04T12:32:55","guid":{"rendered":""},"modified":"2021-10-11T00:12:35","modified_gmt":"2021-10-10T22:12:35","slug":"drejt-nje-shoqerie-dashurie-vizioni-dhe-perpjekja-e-krishtere","status":"publish","type":"post","link":"https:\/\/orthodoxalbania.org\/2020\/2013\/04\/04\/drejt-nje-shoqerie-dashurie-vizioni-dhe-perpjekja-e-krishtere\/","title":{"rendered":"Drejt nj\u00eb shoq\u00ebrie dashurie, vizioni dhe p\u00ebrpjekja e Krishter\u00eb – Kryepiskopi Anastas"},"content":{"rendered":"

<\/h4>\n

<\/span>Drejt nj\u00eb shoq\u00ebrie dashurie, vizioni dhe p\u00ebrpjekja e Krishter\u00eb.<\/span><\/h4>\n

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Kryepiskopi i Tiran\u00ebs, Durr\u00ebsit dhe i gjith\u00eb Shqip\u00ebris\u00eb
\nFortlumturia e Tij Anastasi P\u00ebrkthyer nga Kostandin N. Xhuba Globalizmi dhe Orthodhoksia, Tiran\u00eb 2004.<\/em><\/p>\n

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\u00a0\u00a0\u00a0 N\u00eb kushtet e sotme t\u00eb qytet\u00ebrimit teknologjik bot\u00ebror, shfaqet nj\u00eb kriz\u00eb e tmerrshme lidhur me autenticitetin e njeriut, nj\u00eb kriz\u00eb identiteti. Fet\u00eb, me q\u00ebllim q\u00eb t\u00eb ofrojn\u00eb fjal\u00ebn thelb\u00ebsore n\u00eb k\u00ebt\u00eb \u00e7\u00ebshtje, kan\u00eb p\u00ebr detyr\u00eb q\u00eb t’i japin p\u00ebrgjigje pyetjes “\u00e7’\u00ebsht\u00eb njeriu?”, q\u00eb n\u00eb nj\u00ebfar\u00eb m\u00ebnyre e tejkalon p\u00ebrshkrimin biologjik dhe mekanik. Kontributi vendimtar i Krisht\u00ebrimit n\u00eb k\u00ebt\u00eb pik\u00eb kryesore \u00ebsht\u00eb se ai zbulon personin dhe nevoj\u00ebn e integrimit t\u00eb tij n\u00eb nj\u00eb shoq\u00ebri dashurie.<\/p>\n

\u00a0\u00a0\u00a0 Me tmerr konstatojm\u00eb se n\u00eb rrug\u00eb, n\u00eb pun\u00eb, n\u00eb familje, shtohen “maskat” dhe zhduken “fytyrat”; njer\u00ebzit kan\u00eb role, zakonisht t\u00eb pashpirt. Ata ngjajn\u00eb me pajisje makinerish, nuk jan\u00eb “persona”.<\/p>\n

\u00a0 \u00a0 Shpesh t\u00eb krijohet p\u00ebrshtypja se gjendesh n\u00eb nj\u00eb ballo me maska, ku pjes\u00ebmarr\u00ebsit fshehin identitetin e tyre; por me nj\u00eb dukuri origjinale: sa her\u00eb q\u00eb hiqet nj\u00eb mask\u00eb, zbulohet nj\u00eb mask\u00eb tjet\u00ebr. N\u00eb nj\u00eb kriz\u00eb autenticiteti t\u00eb nj\u00eb lloji t\u00eb till\u00eb t\u00eb njeriut, bashk\u00ebjetesa nuk mund t\u00eb b\u00ebhet “shoq\u00ebri” [gr. koinonia= pjes\u00ebmarrje, kungat\u00eb, shoq\u00ebrim].
\nSipas pik\u00ebpamjes s\u00eb krishter\u00eb, ndon\u00ebse njeriu \u00ebsht\u00eb krijuar “sipas ikon\u00ebs”, u degjenerua (sipas th\u00ebnies s\u00eb Sh\u00ebn Grigorit t\u00eb Nis\u00ebs) n\u00eb nj\u00eb “mask\u00eb t\u00eb sh\u00ebmtuar”\u00a0 kur refuzoi t\u00eb pranonte nj\u00eb shoq\u00ebri dashurie me Per\u00ebndin\u00eb dhe shp\u00ebrdoroi natyr\u00ebn e vet. Por, p\u00ebr t\u00eb kuptuar pik\u00ebpamjen e Krishterimit mbi njeriun, historin\u00eb dhe shoq\u00ebrin\u00eb, do t\u00eb duhet q\u00eb t’u referohemi sistematikisht rr\u00ebnj\u00ebve theologjike t\u00eb besimit. Vet\u00ebm at\u00ebher\u00eb do t\u00eb zbulohet plot\u00ebsisht se si i krishteri, duke marr\u00eb nga kuintesenca e besimit t\u00eb tij fetar, i kupton premisat dhe rr\u00ebnj\u00ebt shpirt\u00ebrore t\u00eb unitetit njer\u00ebzor dhe se si frym\u00ebzohet nga ato n\u00eb vizionin dhe p\u00ebrpjekjet e tij p\u00ebr bashk\u00ebsin\u00eb mbar\u00ebbot\u00ebrore.<\/p>\n

\u00a0 \u00a0 a)<\/strong>\u00a0\u00a0 \u00a0N\u00eb k\u00ebt\u00eb pik\u00eb do t\u00eb duhet t\u00eb b\u00ebhen dy sqarime: N\u00eb bot\u00ebn e krishter\u00eb, si dhe n\u00eb grupet e tjera t\u00eb m\u00ebdha fetare, ekzistojn\u00eb teza t\u00eb ndryshme me emfaz\u00eb t\u00eb ve\u00e7ant\u00eb dhe nuk \u00ebsht\u00eb e mundur q\u00eb n\u00eb k\u00ebt\u00eb manual t\u00eb shprehet i gjith\u00eb konsensusi i tezave t\u00eb krishtera; tezat q\u00eb p\u00ebrshkruhen m\u00eb posht\u00eb jan\u00eb kryesisht t\u00eb nj\u00eb theologu orthodhoks, i cili p\u00ebrpiqet q\u00eb ta ket\u00eb t\u00eb hapur horizontin e tij ndaj shqet\u00ebsimit mbar\u00ebnjer\u00ebzor.<\/p>\n

\u00a0 \u00a0 b)\u00a0\u00a0<\/strong> \u00a0Q\u00ebllimi yn\u00eb nuk \u00ebsht\u00eb t\u00eb adoptojm\u00eb formulime neutrale nga ana doktrinale ose t\u00eb p\u00ebrdorim nj\u00eb gjuh\u00eb q\u00eb nga pik\u00ebpamja fetare \u00ebsht\u00eb pa ngjyr\u00eb – sepse nj\u00eb gjuh\u00eb e k\u00ebtij lloji nuk \u00ebsht\u00eb as e v\u00ebrtet\u00eb dhe as nuk reflekton pik\u00ebpamjen e nj\u00eb grupi fetar ekzistues. Sigurisht, disa parime t\u00eb krishtera, si ato p\u00ebr Trinin\u00eb e Shenjt\u00eb, Kryqin, Ngjalljen, p\u00ebrb\u00ebjn\u00eb skandal p\u00ebr njer\u00ebz t\u00eb feve t\u00eb tjera. Por, p\u00ebr besimtarin e krishter\u00eb ato p\u00ebrb\u00ebjn\u00eb fuqin\u00eb mistike p\u00ebr mposhtjen e egoizmit t\u00eb vet dhe p\u00ebr p\u00ebrpjekjen e mundimshme p\u00ebr nj\u00eb shoq\u00ebri dashurie. N\u00eb k\u00ebt\u00eb faz\u00eb mir\u00ebkuptimi reciprok, fjal\u00ebn e par\u00eb e ka analiza e frym\u00ebzimeve tona m\u00eb t\u00eb thella fetare dhe jo k\u00ebrkimi i nj\u00eb em\u00ebruesi t\u00eb p\u00ebrbashk\u00ebt artificial. Problemi nuk \u00ebsht\u00eb q\u00eb, si individ\u00eb, t\u00eb tejkalojm\u00eb n\u00eb t\u00eb folur qarkun ton\u00eb t\u00eb mbyllur fetar p\u00ebr t’u takuar me t\u00eb tjer\u00ebt, por t\u00eb hapin dyert e dritaret e sistemeve tona fetare nga brenda, p\u00ebr t\u00eb leht\u00ebsuar shoq\u00ebrin\u00eb e v\u00ebrtet\u00eb me t\u00eb gjith\u00eb njer\u00ebzit.<\/p>\n

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<\/span>\u00a0 \u00a0 Shoq\u00ebria supreme e Per\u00ebndis\u00eb Triadik: pik\u00ebnisja p\u00ebr nj\u00eb shoq\u00ebri n\u00eb tok\u00eb.<\/em><\/strong><\/span><\/h4>\n

\u00a0 \u00a0 1.<\/strong>\u00a0\u00a0 \u00a0Siguria e krishter\u00eb z\u00eb fill nga nj\u00eb Shoq\u00ebri supreme. Kemi t\u00eb b\u00ebjm\u00eb me shprehjen m\u00eb t\u00eb lart\u00eb t\u00eb shoq\u00ebris\u00eb, dhe \u00ebsht\u00eb realiteti i sigurt: Per\u00ebndia, Per\u00ebndia Triadik, i pakapsh\u00ebm dhe i pafund, i konceptuar kryesisht si nj\u00eb “shoq\u00ebri” e p\u00ebrkryer, si nj\u00eb unitet i pafund dhe i p\u00ebrsosur; ekzistenc\u00eb e qenies unike me pjes\u00ebmarrje personash; nj\u00ebsi n\u00eb Trini dhe Trini n\u00eb nj\u00ebsi. P\u00ebrfundimisht, kjo gj\u00eb do t\u00eb thot\u00eb kap\u00ebrcim i kategorive aritmetike, dalje nga p\u00ebshtjellimi i shumanshm\u00ebris\u00eb, por dhe t\u00eb izolimit t\u00eb nj\u00ebshit; as statiz\u00ebm dhe as dinamiz\u00ebm i thjesht\u00eb, por kap\u00ebrcim edhe i nj\u00ebrit edhe i tjetrit: shoq\u00ebri dashurie . Kjo siguri, edhe pse ka qen\u00eb kryq p\u00ebr m\u00ebnyrat njer\u00ebzore t\u00eb t\u00eb menduarit, mbetet nj\u00eb pik\u00eb baz\u00eb e meditimit t\u00eb krishter\u00eb e, rrjedhimisht, edhe p\u00ebr sa i p\u00ebrket \u00e7\u00ebshtjes “drejt nj\u00eb shoq\u00ebrie mbar\u00ebbot\u00ebrore”.<\/p>\n

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<\/span>\u00a0 \u00a0 \u201cSipas ikon\u00ebs s\u00eb Per\u00ebndis\u00eb”, baza p\u00ebr unitetin e natyr\u00ebs njer\u00ebzore.<\/strong><\/em><\/span><\/h4>\n

\u00a0 \u00a0 2.\u00a0<\/strong>\u00a0 \u00a0Per\u00ebndia Triadik ka krijuar dhe mir\u00ebmban “bot\u00ebn dhe t\u00eb gjitha sa jan\u00eb n\u00eb t\u00eb” (Vep. 17:24); Ai mbetet “Zoti i qiellit dhe i tok\u00ebs”, por edhe At\u00eb i t\u00eb gjith\u00eb njer\u00ebzve. “Nj\u00eb Per\u00ebndi dhe At’ i t\u00eb gjith\u00ebve, q\u00eb \u00ebsht\u00eb p\u00ebrmbi t\u00eb gjith\u00eb, edhe me an\u00eb t\u00eb t\u00eb gjith\u00ebve, dhe nd\u00ebr t\u00eb gjith\u00eb ne” (Efes. 4:6). Njer\u00ebzimi paraqet nj\u00eb larmi dhe shumanshm\u00ebri t\u00eb madhe, por natyra e tij e v\u00ebrtet\u00eb p\u00ebrqendrohet tek uniteti. Jo thjesht sepse “b\u00ebri prej nj\u00eb gjaku mbar\u00eb gjinin\u00eb njer\u00ebzore (Per\u00ebndia)” (Vepr. 17:26), por kryesisht sepse “krijoi njeriun sipas ikon\u00ebs s\u00eb Per\u00ebndis\u00eb” (Gjen. 5:1) , me karakteristik\u00ebn thelb\u00ebsore q\u00eb t\u00eb p\u00ebrb\u00ebj\u00eb nj\u00eb “shoq\u00ebri dashurie” sipas modelit t\u00eb Trinis\u00eb s\u00eb Shenjt\u00eb, n\u00eb harmoni me t\u00ebr\u00eb krijes\u00ebn dhe me burimin e dashuris\u00eb, Per\u00ebndin\u00eb. K\u00ebshtu, t\u00eb gjith\u00eb njer\u00ebzit, pavar\u00ebsisht nga raca, ngjyra, gjuha, kultura, mbartin ikon\u00ebn e per\u00ebndishme , pra kan\u00eb mendje, vullnet t\u00eb lir\u00eb dhe dashuri.<\/p>\n

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<\/span>\u00a0 \u00a0 Pjes\u00ebmarrja e t\u00eb gjith\u00eb qenies njer\u00ebzore n\u00eb ikon\u00ebn e per\u00ebndishme, e b\u00ebn natyr\u00ebn njer\u00ebzore nj\u00eb unitet “t\u00eb pandar\u00eb”.<\/strong><\/em><\/span><\/h4>\n

\u00a0\u00a0\u00a0 Rrjedhimisht, gjendja fizike e njeriut \u00ebsht\u00eb t\u00eb jetoj\u00eb n\u00eb bashk\u00ebsi – m\u00eb sakt\u00eb n\u00eb shoq\u00ebri. Por, p\u00ebr fat t\u00eb keq me fillimin e historis\u00eb ndodhi nj\u00eb p\u00ebr\u00e7arje, nj\u00eb “tjet\u00ebrsim” thelb\u00ebsor, kur njeriu i ngjitur pas egos s\u00eb tij personale, k\u00ebrkoi t\u00eb p\u00ebrcaktoj\u00eb rrug\u00ebn e tij t\u00eb m\u00ebtejshme duke v\u00ebn\u00eb n\u00eb dyshim shoq\u00ebrin\u00eb me Per\u00ebndin\u00eb – baz\u00ebn e unitetit dhe t\u00eb “shoq\u00ebris\u00eb” me njer\u00ebzit e tjer\u00eb dhe me mjedisin natyror.<\/p>\n

\u00a0 \u00a0 Pas krisjes s\u00eb marr\u00ebdh\u00ebnieve t\u00eb njeriut me Per\u00ebndin\u00eb, kjo tendenc\u00eb dramatike ka shkaktuar nj\u00eb l\u00ebvizje t\u00eb vazhdueshme ndarjeje nga njer\u00ebzit e tjer\u00eb, t\u00eb b\u00ebr\u00eb “sipas ikon\u00ebs s\u00eb Per\u00ebndis\u00eb”, dhe nga natyra – l\u00ebvizje, e cila arrin kulmin n\u00eb \u00e7arjen e vet\u00eb unit. Ky vrull nga ana e mendimit orthodhoks u quajt degjenerim, “m\u00ebkat”, “tjet\u00ebrsim” i thelbit t\u00eb natyr\u00ebs njer\u00ebzore; nd\u00ebrsa p\u00ebr shkak t\u00eb karakterit unik t\u00eb brumit njer\u00ebzor, u b\u00eb invaliditet mbar\u00ebnjer\u00ebzor. Ndaj, si n\u00eb madh\u00ebshtin\u00eb, ashtu dhe n\u00eb r\u00ebnien e saj, natyra njer\u00ebzore gjendet e bashkuar dhe pozicioni i t\u00eb gjith\u00eb njer\u00ebzve n\u00ebn gjykimin e Per\u00ebndis\u00eb mbetet i p\u00ebrbashk\u00ebt; “sepse t\u00eb gjith\u00eb kan\u00eb m\u00ebkatuar dhe jan\u00eb t\u00eb privuar nga lavdia e Per\u00ebndis\u00eb” (Rom. 3:22-23) . Q\u00eb at\u00ebher\u00eb, historin\u00eb njer\u00ebzore e p\u00ebrcakton tendenca e dyfisht\u00eb: drejt unitetit, karakteristik\u00eb e “ikon\u00ebs s\u00eb per\u00ebndishme”, dhe drejt p\u00ebr\u00e7arjes, pasoj\u00eb e r\u00ebnies n\u00eb m\u00ebkat.<\/p>\n

\u00a0 \u00a0 N\u00eb k\u00ebto kushte, nuk mund t\u00eb flitej m\u00eb p\u00ebr “shoq\u00ebrin\u00eb” n\u00eb kuptimin e saj fillestar. Por, k\u00ebrkohej q\u00eb t\u00eb ruhej t\u00eb pakt\u00ebn nj\u00eb mund\u00ebsi bashkekzistence, nj\u00eb mund\u00ebsi bashk\u00ebjetese, deri n\u00eb rivendosjen e shoq\u00ebris\u00eb s\u00eb par\u00eb t\u00eb dashuris\u00eb. Detyra elementare e drejt\u00ebsis\u00eb dhe e ndihm\u00ebs reciproke p\u00ebrs\u00ebritet vazhdimisht n\u00eb faqet e Dhiat\u00ebs s\u00eb Vjet\u00ebr si porosi e Per\u00ebndis\u00eb, p\u00ebr t\u00eb arritur kulmin me m\u00ebnyr\u00ebn m\u00eb trondit\u00ebse n\u00eb faqet e Dhiat\u00ebs s\u00eb Re.<\/p>\n

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<\/span>\u00a0 \u00a0 Trup\u00ebzimi i Fjal\u00ebs s\u00eb Per\u00ebndis\u00eb, fuqi e re e \u201cshoq\u00ebris\u00eb”.<\/strong><\/em><\/span><\/h4>\n

\u00a0 \u00a0 3.\u00a0<\/strong>\u00a0 \u00a0Por, q\u00eb t\u00eb krishter\u00ebt t\u00eb japin kontributin e tyre thelb\u00ebsor p\u00ebr unitetin e njer\u00ebzimit, ata jan\u00eb t\u00eb detyruar t\u00eb flasin haptas p\u00ebr nj\u00eb ngjarje; p\u00ebr ngjarjen kryesore, p\u00ebr t\u00eb cil\u00ebn besojn\u00eb se u ka dh\u00ebn\u00eb thell\u00ebsi dhe p\u00ebrmbajtje t\u00eb re marr\u00ebdh\u00ebnieve nd\u00ebrmjet Per\u00ebndis\u00eb dhe njer\u00ebzve dhe se kjo \u00ebsht\u00eb qendra baz\u00eb e unitetit t\u00eb gjith\u00ebsis\u00eb, faktori vendimtar i rivendosjes s\u00eb shoq\u00ebris\u00eb s\u00eb per\u00ebndishme t\u00eb dashuris\u00eb. N\u00eb m\u00ebnyr\u00eb p\u00ebrmbledh\u00ebse, \u00ebsht\u00eb fjala p\u00ebr faktin q\u00eb “Fjala u b\u00eb mish dhe q\u00ebndroi tek ne, plot me hir dhe t\u00eb v\u00ebrtet\u00eb” (Jn. 1:14). Trup\u00ebzimi i Fjal\u00ebs s\u00eb Per\u00ebndis\u00eb p\u00ebrb\u00ebn nj\u00eb impuls vendimtar drejt “shoq\u00ebris\u00eb” t\u00eb \u00e7do personi njer\u00ebzor me njer\u00ebzit e tjer\u00eb dhe me mbar\u00eb bot\u00ebn natyrore. Me marrjen e natyr\u00ebs njer\u00ebzore, “zbrazjen” e Tij (Filip. 2:7), Krishti u bashkua me t\u00eb gjith\u00eb brumin njer\u00ebzor. “Trupi i Tij (i Krishtit), si\u00e7 \u00ebsht\u00eb th\u00ebn\u00eb shpeshher\u00eb, \u00ebsht\u00eb e gjith\u00eb natyra njer\u00ebzore me t\u00eb cil\u00ebn u bashkua” . Prania e Fjal\u00ebs s\u00eb<\/p>\n

\u00a0 \u00a0 Per\u00ebndis\u00eb sjell nj\u00eb fuqi ontologjikisht t\u00eb re p\u00ebr pastrimin e “ikon\u00ebs s\u00eb per\u00ebndishme”, rivendosjen e dashuris\u00eb, lart\u00ebsimin e natyr\u00ebs unike njer\u00ebzore n\u00eb sfer\u00ebn e Hyjnores . Njer\u00ebzimi dikur “i tjet\u00ebrsuar”, rivjen m\u00eb Krishtin n\u00eb “shoq\u00ebri” me Trinin\u00eb e Shenjt\u00eb.<\/p>\n

\u00a0 \u00a0P\u00ebr arsye t\u00eb karakterit unik t\u00eb natyr\u00ebs njer\u00ebzore, pasojat e Trup\u00ebzimit, e P\u00ebsimit, e Ngjalljes s\u00eb Krishtit, b\u00ebhen mbar\u00ebbot\u00ebrore brenda hap\u00ebsir\u00ebs dhe koh\u00ebs, dhe prania e Tij e shp\u00ebton bot\u00ebn me veprimin e vazhduesh\u00ebm t\u00eb Shpirtit t\u00eb Shenjt\u00eb. Gjinia njer\u00ebzore merr forc\u00eb t\u00eb re mir\u00ebkuptimi dhe afrimi me Per\u00ebndin\u00eb, forc\u00eb e cila \u00ebsht\u00eb nj\u00ebher\u00ebsh edhe burimi i unitetit t\u00eb njer\u00ebzve.<\/p>\n

\u00a0 \u00a0 Kryhet nj\u00eb pajtim m\u00eb Krishtin, nj\u00eb “miq\u00ebsim” me p\u00ebrmasa mbar\u00ebbot\u00ebrore, “se i p\u00eblqeu t\u00eb rrij\u00eb n\u00eb T\u00eb e gjith\u00eb plot\u00ebsia, dhe me an\u00ebn e Tij t’i pajtoj\u00eb t\u00eb gjitha me veten e Tij” (Kolos. 1:20) . Pas pajtimit t\u00eb plot\u00eb t\u00eb qenieve me Per\u00ebndin\u00eb, realizohet edhe miq\u00ebsimi nd\u00ebrmjet tyre. I krishteri \u00ebsht\u00eb i detyruar q\u00eb ta ruaj\u00eb t\u00eb gjall\u00eb ndjesin\u00eb e p\u00ebr\u00e7arjes tragjike mbar\u00ebnjer\u00ebzore dhe, duke pasur si rreze pamjeje dhe veprimi t\u00ebr\u00eb rruzullin, t\u00eb vazhdoj\u00eb “sh\u00ebrbes\u00ebn e t\u00eb pajtuarit” (II Korint. 5:18-21). Nuk i lejohet q\u00eb t\u00eb mbyllet n\u00eb asnj\u00eb lloj autarkie dhe as ta konceptoj\u00eb shp\u00ebtimin m\u00eb Krishtin si nj\u00eb shp\u00ebtim vet\u00ebm p\u00ebr egon e vet t\u00eb vog\u00ebl. Mbret\u00ebria e Per\u00ebndis\u00eb, t\u00eb cil\u00ebn e shpalli Jisui, \u00ebsht\u00eb e hapur p\u00ebr t\u00eb gjith\u00eb.
\nKisha si nj\u00eb l\u00ebvizje e unitetit mbar\u00ebnjer\u00ebzor.<\/p>\n

\u00a0 \u00a0 4.\u00a0<\/strong>\u00a0 \u00a0Me k\u00ebt\u00eb ngjarje, e cila p\u00ebrb\u00ebn besimin themelor t\u00eb bashk\u00ebsive t\u00eb nd\u00ebrgjegjshme kristiane, fillon nj\u00eb l\u00ebvizje e re drejt unitetit brenda historis\u00eb njer\u00ebzore, nj\u00eb “shoq\u00ebri” e nj\u00eb rangu dhe cil\u00ebsie tjet\u00ebr. P\u00ebr k\u00ebt\u00eb q\u00ebllim, Kisha m\u00eb Krishtin thirret, me an\u00ebn e Shpirtit t\u00eb Shenjt\u00eb, “n\u00eb nj\u00eb shoq\u00ebri dashurie”, duke hequr t\u00eb gjith\u00eb kufijt\u00eb: midis racave, gjuh\u00ebve, sekseve, klasave dhe premisave kulturore. Megjithat\u00eb, Kisha e v\u00ebrtet\u00eb e krishter\u00eb nuk konceptohet si nj\u00eb bashk\u00ebsi e re, e mbyllur n\u00eb vetvete, si nj\u00eb shoq\u00ebri q\u00eb k\u00ebrkon rritjen e saj p\u00ebr fuqizimin e forcave, por si nj\u00eb simbol, si nj\u00eb pik\u00eb e unitetit bot\u00ebror t\u00eb d\u00ebshiruar. Kisha vepron si “mister”, si nj\u00eb b\u00ebrtham\u00eb jetike e Mbret\u00ebris\u00eb s\u00eb Per\u00ebndis\u00eb, e cila shtrihet tej limiteve shqisor\u00eb t\u00eb bashk\u00ebsive kishtare. \u00c7do gj\u00eb q\u00eb zot\u00ebron, \u00e7do gj\u00eb q\u00eb kryen, i p\u00ebrket mbar\u00eb bot\u00ebs; b\u00ebhet dhe duhet t\u00eb b\u00ebhet – p\u00ebr hir t\u00eb t\u00eb gjith\u00eb rruzullit.<\/p>\n

\u00a0 \u00a0Gjithashtu, \u00ebsht\u00eb fjala p\u00ebr nj\u00eb unitet q\u00eb nuk mb\u00ebshtetet n\u00eb rrafshim dhe nuk \u00e7on n\u00eb krijimin e nj\u00eb mase, t\u00eb nj\u00eb amalgame. Esht\u00eb uniteti i nj\u00eb organizmi dhe jo i nj\u00eb shk\u00ebmbi. Besimtari \u00ebsht\u00eb qeliza e gjall\u00eb e trupit t\u00eb Kish\u00ebs. \u00c7do person dhe \u00e7do grup personash ftohet q\u00eb ta realizoj\u00eb veten e tij t\u00eb ve\u00e7ant\u00eb, t\u00eb zhvilloj\u00eb forcat q\u00eb ka brenda vetes n\u00eb harmoni me t\u00eb t\u00ebr\u00ebn, me dashuri, e cila p\u00ebrb\u00ebn karakteristik\u00ebn baz\u00eb t\u00eb “ikon\u00ebs s\u00eb per\u00ebndishme”. Universalitet i Kish\u00ebs nuk do t\u00eb thot\u00eb ekskluzivitet, por gjith\u00ebp\u00ebrfshirje .
\nFrym\u00eb nj\u00ebsuese.<\/p>\n

\u00a0 \u00a05.<\/strong>\u00a0\u00a0 \u00a0Nj\u00eb nga pikat m\u00eb kritike p\u00ebr kuptimin theologjik t\u00eb unitetit mbar\u00ebbot\u00ebror \u00ebsht\u00eb, sigurisht, nd\u00ebrgjegjja orthodhokse mbi veprimin e Shpirtit t\u00eb Shenjt\u00eb. Q\u00eb nga fillimi i krijimit, Shpirti “endej” (Gjen. 1:2) mbi kaos, derisa ky i fundit u formua si “bot\u00eb”. Po ky Shpirt vazhdoi t\u00eb vepronte brenda historis\u00eb, duke frym\u00ebzuar profet\u00ebt dhe duke udh\u00ebhequr me shum\u00eb m\u00ebnyra njer\u00ebzit nga kaosi i err\u00ebt deri n\u00eb zon\u00ebn e krijimtaris\u00eb shpirt\u00ebrore. Ai ka kontribuar drejtp\u00ebrdrejt n\u00eb trup\u00ebzimin e Shp\u00ebtimtarit dhe n\u00eb lindjen e Kish\u00ebs. “I kudondodhur dhe duke i p\u00ebrmbushur t\u00eb gjitha”, si\u00e7 thot\u00eb lutja, me t\u00eb cil\u00ebn fillojn\u00eb zakonisht Sh\u00ebrbesat orthodhokse, ai vazhdon t\u00eb veproj\u00eb p\u00ebr shenjt\u00ebrimin e njer\u00ebzve, p\u00ebr p\u00ebrmbushjen dhe p\u00ebrfundimin e shp\u00ebtimit t\u00eb t\u00eb gjith\u00eb bot\u00ebs.<\/p>\n

\u00a0 \u00a0 Disa theolog\u00eb parap\u00eblqejn\u00eb ta shohin veprimin e Shpirtit t\u00eb Shenjt\u00eb t\u00eb kusht\u00ebzuar n\u00eb strukturat e njohura kishtare. Por, nd\u00ebrgjegjja m\u00eb e thell\u00eb e krishter\u00eb e ndjen n\u00eb m\u00ebnyr\u00eb konstante se “Fryma ku t\u00eb doj\u00eb fryn” (Jn. 3:8), se \u00ebsht\u00eb fuqia vepruese e dashuris\u00eb, gjithkund, dhe me ngaz\u00ebllim psal: “Shpirti i Shenjt\u00eb i p\u00ebrfshin t\u00eb gjitha, t\u00eb dukshme si edhe t\u00eb padukshme” (Shkallesat e s\u00eb Diel\u00ebs, ting. t\u00ebrth.I). Theologjis\u00eb s\u00eb Kish\u00ebs Lindore i p\u00ebrgjigjet rrjedhsh\u00ebm siguria se Shpirti i Shenjt\u00eb punon p\u00ebr arritjen e unitetit t\u00eb t\u00eb gjitha qenieve, me m\u00ebnyra q\u00eb e tejkalojn\u00eb mendimin dhe imagjinat\u00ebn njer\u00ebzore dhe, si pasoj\u00eb, nuk mund t\u00eb mbyllen n\u00eb skema dhe p\u00ebrshkrime theologjike. Materialet kryesore strukturore t\u00eb nj\u00eb bashk\u00ebjetese harmonike, si “dashuria, g\u00ebzimi, paqja, zem\u00ebrgjer\u00ebsia, ndershm\u00ebria, mir\u00ebsia, besa, but\u00ebsia, vet\u00ebp\u00ebrmbajtja”, jan\u00eb “fryte” t\u00eb Tij (Gal. 5:22). Nga ky konfirmim i Apostull Pavlit kemi t\u00eb drejt\u00eb, besoj, q\u00eb t\u00eb nxjerrim p\u00ebrfundimin se, kudo ku \u00ebsht\u00eb prania e k\u00ebtyre elementeve – dhe, pa kund\u00ebrshtim, kjo konstatohet n\u00eb jo pak mjedise “jasht\u00ebkristiane” – b\u00ebhet e mundur t\u00eb dallojm\u00eb gjurm\u00eb t\u00eb veprimit t\u00eb Shpirtit t\u00eb Shenjt\u00eb.<\/p>\n

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<\/span>\u00a0 \u00a0 Vula e fundit t\u00eb bot\u00ebs; uniteti eskatologjik.<\/strong><\/em><\/span><\/h4>\n

\u00a0 \u00a0 6.\u00a0<\/strong>\u00a0 \u00a0Vizioni i unitetit final vulos historin\u00eb dhe aspirat\u00ebn e krishter\u00eb. Vepra e mbledhjes s\u00eb njer\u00ebzve n\u00eb nj\u00eb unitet, vazhdon me an\u00ebn e Shpirtit t\u00eb Shenjt\u00eb deri n\u00eb fund t\u00eb shekujve. Por, kjo rrug\u00eb kalon p\u00ebrmes krizash trondit\u00ebse, personale dhe mbar\u00ebbot\u00ebrore. Kryqi vazhdon t\u00eb dominoj\u00eb n\u00eb jet\u00ebn ton\u00eb me dhembje t\u00eb nj\u00ebjt\u00eb dhe me pik\u00ebpyetjet e tij dramatike, si vuajtje, si d\u00ebshtim, si anullim t\u00eb \u00ebnd\u00ebrrimeve dhe p\u00ebrpjekjeve fisnike. Fuqit\u00eb e s\u00eb keqes dhe t\u00eb m\u00ebkatit vazhdojn\u00eb t\u00eb mbrohen, t\u00eb kund\u00ebrsulmojn\u00eb, t\u00eb imponojn\u00eb urrejtjen dhe p\u00ebr\u00e7arjen nd\u00ebrmjet njer\u00ebzve. Megjithat\u00eb, me autokritik\u00eb t\u00eb vazhdueshme, me pendes\u00ebn q\u00eb na frym\u00ebzon Ungjilli dhe me pranin\u00eb e hirit t\u00eb Per\u00ebndis\u00eb, orientimi drejt shoq\u00ebris\u00eb s\u00eb dashuris\u00eb nuk humbet.<\/p>\n

\u00a0 \u00a0 Fundi n\u00eb m\u00ebnyr\u00eb simbolike paraqitet si nj\u00eb grumbullim n\u00eb nj\u00eb qytet t\u00eb ri, t\u00eb nj\u00eb lloji tjet\u00ebr, qiellor, n\u00eb “Jerusalemin e ri”, q\u00eb formohet n\u00eb “qiell t\u00eb ri dhe tok\u00eb t\u00eb re” (Apok. 21:1). Qyteti “i sip\u00ebrm” \u00ebsht\u00eb dhurat\u00eb q\u00eb i jepet mbar\u00eb njer\u00ebzimit; grumbullimi \u00ebsht\u00eb i p\u00ebrgjithsh\u00ebm . Nuk \u00ebsht\u00eb fjala p\u00ebr nj\u00eb grumbullim shoq\u00ebror, por p\u00ebr nj\u00eb shoq\u00ebri personash t\u00eb lir\u00eb m\u00eb Per\u00ebndin\u00eb, p\u00ebr metamorfoz\u00ebn e njeriut dhe kthimin e tij pran\u00eb qendr\u00ebs s\u00eb vetme t\u00eb historis\u00eb dhe t\u00eb bot\u00ebs, Per\u00ebndis\u00eb Triadik, i Cili \u00ebsht\u00eb “Alfa dhe Omega”, fillimi dhe fundi i gjith\u00ebsis\u00eb. K\u00ebshtu, e gjith\u00eb pamja e historis\u00eb s\u00eb njer\u00ebzimit fillon me vizionin e Shoq\u00ebris\u00eb hyjnore t\u00eb Dashuris\u00eb dhe p\u00ebrfundon te po ky vizion.<\/p>\n

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<\/span>\u00a0 \u00a0 Pjes\u00ebmarrja aktive.<\/strong><\/em><\/span><\/h4>\n

\u00a0 \u00a0 7.\u00a0<\/strong>\u00a0 \u00a0N\u00eb t\u00eb gjith\u00eb k\u00ebt\u00eb proces, njer\u00ebzit nuk jan\u00eb spektator\u00eb, por pjes\u00ebmarr\u00ebs. \u00c7do njeri e r\u00ebndon p\u00ebrgjegj\u00ebsia personale p\u00ebr ecurin\u00eb e bot\u00ebs, qoft\u00eb edhe kur kjo ka marr\u00eb tashm\u00eb nj\u00eb rrjedh\u00eb dhe drejtim t\u00eb qart\u00eb. P\u00ebrgjegj\u00ebsia \u00ebsht\u00eb n\u00eb raport me mund\u00ebsit\u00eb e secilit, por nuk p\u00ebrjashtohet askush . Esht\u00eb fjala p\u00ebr nj\u00eb lloj demokracie t\u00eb p\u00ebrgjegj\u00ebsis\u00eb, t\u00eb nj\u00eb “internacionaleje” t\u00eb p\u00ebrgjegj\u00ebsis\u00eb. Kjo nuk duhet kuptuar thjesht dhe vet\u00ebm nga ana deontologjike, pra nga ana etike. Nuk \u00ebsht\u00eb fjala aq p\u00ebr nj\u00eb urdh\u00ebrore t\u00eb tipit t\u00eb etik\u00ebs kantiane, se sa p\u00ebr nj\u00eb ngjarje, n\u00eb t\u00eb cil\u00ebn i krishteri merr pjes\u00eb realisht. Ngjarjet q\u00eb u p\u00ebrshkruan m\u00eb sip\u00ebr kan\u00eb v\u00ebn\u00eb tashm\u00eb n\u00eb l\u00ebvizje nj\u00eb proces, n\u00eb t\u00eb cilin merr pjes\u00eb organikisht besimtari. Sepse \u00e7do qeliz\u00eb e trupit jo vet\u00ebm shijon jet\u00ebn e organizmit, por dhe kontribuon n\u00eb t\u00eb .<\/p>\n

\u00a0 \u00a0 Bashkimi si nj\u00eb trup i vet\u00ebm n\u00eb Kish\u00eb, shoq\u00ebri me Krishtin, do t\u00eb thot\u00eb t\u00eb marr\u00ebsh “mendje Krishti” (I Korint. 2:16), t\u00eb imitosh Krishtin n\u00eb kushtet personale, t\u00eb jetosh sot m\u00eb Krishtin. D\u00ebshira e krishter\u00eb p\u00ebr nj\u00eb shoq\u00ebri dashurie nuk \u00ebsht\u00eb ikje drejt nj\u00eb vizioni, i cili p\u00ebrb\u00ebhet nga aspirata t\u00eb bukura; ajo shprehet n\u00eb kushtet e s\u00eb tashmes si nj\u00eb sh\u00ebrbes\u00eb konkrete: si nj\u00eb kontribut i p\u00ebrditsh\u00ebm dhe i vazhduesh\u00ebm ndaj t\u00eb gjith\u00eb njer\u00ebzve, qoft\u00eb atyre q\u00eb kemi af\u00ebr, qoft\u00eb atyre larg, pavar\u00ebsisht nga besimi fetar, morali, gjendja e tyre shpirt\u00ebrore apo kulturore; sipas modelit t\u00eb Jisuit, t\u00eb sh\u00ebrb\u00ebtorit m\u00eb t\u00eb spikatur t\u00eb njer\u00ebzimit, i cili “nuk erdhi q\u00eb t’i sh\u00ebrbejn\u00eb, por q\u00eb t\u00eb sh\u00ebrbej\u00eb dhe t\u00eb jap\u00eb jet\u00ebn e tij si shp\u00ebrblim p\u00ebr shum\u00eb veta” (Matt. 20:28). K\u00ebndv\u00ebshtrimi qendror nga ku i krishteri sheh p\u00ebrgjegj\u00ebsin\u00eb e vet p\u00ebr bashk\u00ebsin\u00eb mbar\u00ebbot\u00ebrore, burimi qendror i frym\u00ebzimit dhe i energjis\u00eb mbetet DASHURIA, me thell\u00ebsin\u00eb dhe gjer\u00ebsin\u00eb, q\u00eb i dha asaj theologjia dhe jeta e krishter\u00eb. Krahas arsyes dhe liris\u00eb, kjo Dashuri \u00ebsht\u00eb element baz\u00eb i “ikon\u00ebs s\u00eb per\u00ebndishme” tek njeriu. Me t\u00eb, njeriu kap\u00ebrcen kufijt\u00eb e vetvetes dhe realizon riardhjen p\u00ebrfundimtare, “rikthimin” n\u00eb bashkimin me Qenien e Qen\u00ebsishme.<\/p>\n

\u00a0 \u00a0 Liria e dashuris\u00eb nuk kusht\u00ebzohet nga q\u00ebndrimi i tjetrit. Krishti i donte njer\u00ebzit pavar\u00ebsisht nga kund\u00ebrp\u00ebrgjigjja e tyre; shpeshher\u00eb pa E dashur ata ose pa qen\u00eb t\u00eb denj\u00eb p\u00ebr dashurin\u00eb e Tij (I Jn. 4:1), vet\u00ebm e vet\u00ebm sepse Ai ishte Dashuria. P\u00ebr t\u00eb krishterin, dashuri nuk do t\u00eb thot\u00eb thjesht nj\u00eb disponim i p\u00ebrgjithsh\u00ebm p\u00ebr mir\u00ebsjellje dhe akte t\u00eb ve\u00e7uara humanizmi. Ajo buron nga Per\u00ebndia\u00a0 dhe gjen zbatimin e saj m\u00eb t\u00eb lart\u00eb n\u00eb ngjarjen e Trup\u00ebzimit dhe t\u00eb Kryq\u00ebzimit t\u00eb Krishtit; kur ajo p\u00ebrjetohet, at\u00ebher\u00eb t\u00eb \u00e7on n\u00eb marr\u00ebdh\u00ebnie t\u00eb reja me qeniet e tjera. Dashuria e transformon njeriun dhe me hirin e mistereve e \u00e7on at\u00eb – sipas terminologjis\u00eb orthodhokse – drejt “hyjnizimit”, e integron p\u00ebrfundimisht n\u00eb shoq\u00ebrin\u00eb e lumur t\u00eb dashuris\u00eb s\u00eb Trinis\u00eb s\u00eb Shenjt\u00eb, e cila p\u00ebrb\u00ebn finishin e udh\u00ebs njer\u00ebzore dhe t\u00eb destinacionit njer\u00ebzor. “Per\u00ebndia \u00ebsht\u00eb dashuri, dhe ai q\u00eb q\u00ebndron tek dashuria, q\u00ebndron tek Per\u00ebndia, dhe Per\u00ebndia tek ai” (I Jn. 4:16).<\/p>\n

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<\/span>\u00a0 \u00a0 Shoq\u00ebria e per\u00ebndishme; n\u00eb dobi t\u00eb mbar\u00eb bot\u00ebs.<\/strong><\/em><\/span><\/h4>\n

\u00a0 \u00a0 8.\u00a0<\/strong>\u00a0 \u00a0Frym\u00ebmarrja dhe frym\u00ebnxjerrja “m\u00eb Krishtin” nuk kryhet n\u00eb m\u00ebnyr\u00eb automatike; por ndiqet nj\u00eb procedur\u00eb, e cila \u00ebsht\u00eb caktuar me shum\u00eb m\u00ebnyra nga tradita e krishter\u00eb. P\u00ebrjetimi i shoq\u00ebris\u00eb m\u00eb Per\u00ebndin\u00eb me t\u00eb gjith\u00eb njer\u00ebzit dhe me krijes\u00ebn, presupozon nj\u00eb besim t\u00eb thell\u00eb. N\u00eb shprehjen e tij praktike ky p\u00ebrjetim do t\u00eb thot\u00eb nd\u00ebrgjegje asketike, vet\u00ebkufizim, meditim mbi t\u00eb v\u00ebrtetat e m\u00ebdha kristiane, “qet\u00ebsi”, p\u00ebrmendje e pand\u00ebrprer\u00eb e qendr\u00ebs s\u00eb bot\u00ebs, Per\u00ebndis\u00eb, dialog i vazhduesh\u00ebm lutjeje me T\u00eb.<\/p>\n

\u00a0 \u00a0Jeta adhuruese arrin kulmin n\u00eb mbledhjen shpirt\u00ebrore t\u00eb besimtar\u00ebve, sidomos n\u00eb misterin e Eukaristis\u00eb s\u00eb Per\u00ebndishme, mister i cili quhet kryesisht “Kungata e Per\u00ebndishme”. N\u00eb k\u00ebt\u00eb mister, p\u00ebrzgjatet ngjarja e Trup\u00ebzimit dhe e Kryq\u00ebzimit, pra misteri i dashuris\u00eb s\u00eb per\u00ebndishme n\u00eb koh\u00eb, dhe k\u00ebshtu p\u00ebr besimtarin b\u00ebhen ekzistencialisht t\u00eb ndjeshme t\u00eb gjitha t\u00eb v\u00ebrtetat e m\u00ebdha t\u00eb shoq\u00ebris\u00eb q\u00eb p\u00ebrmend\u00ebm m\u00eb par\u00eb. P\u00ebrjetohet dashuria e Per\u00ebndis\u00eb, q\u00eb njeriu t\u00eb ngarkohet me energji t\u00eb reja, n\u00eb m\u00ebnyr\u00eb q\u00eb, duke mbartur frytet e Shpirtit t\u00eb Shenjt\u00eb (Gal. 5:22) n\u00eb jet\u00ebn e p\u00ebrditshme, t\u00eb kontribuoj\u00eb n\u00eb vazhdimin e vepr\u00ebs s\u00eb Krishtit, pra n\u00eb pajtimin dhe n\u00eb bashkimin e mbar\u00eb njer\u00ebzimit me Per\u00ebndin\u00eb.<\/p>\n

\u00a0 \u00a0 Adhurimi i krishter\u00eb nuk \u00ebsht\u00eb nj\u00eb riprodhim ose p\u00ebrkujtim i thjesht\u00eb, por nj\u00eb ngjarje dinamike e vazhdueshme, shoq\u00ebri n\u00eb jet\u00ebn e Trinis\u00eb s\u00eb Shenjt\u00eb p\u00ebr mbar\u00eb bot\u00ebn. Duke marr\u00eb pjes\u00eb n\u00eb adhurim – sidomos n\u00eb Kungat\u00ebn e Per\u00ebndishme – besimtari ngaz\u00ebllohet nga mir\u00ebnjohja, i kap\u00ebrcen kufijt\u00eb e vet individual\u00eb; duke u kunguar me “Trupin e Krishtit” b\u00ebhet nj\u00eb me T\u00eb dhe b\u00ebhet “mbar\u00ebbot\u00ebror”; bashkohet me t\u00eb gjith\u00eb ata q\u00eb Krishti i ka p\u00ebrfshir\u00eb n\u00eb dashurin\u00eb e Tij pa kushte. “Tenton q\u00eb t\u00eb sjell\u00eb brenda vetes t\u00eb gjith\u00eb njer\u00ebzimin” . Mandej, ai miq\u00ebsohet dhe harmonizohet me bot\u00ebn, me t\u00eb gjith\u00eb krijes\u00ebn.<\/p>\n

\u00a0 \u00a0 Kjo p\u00ebrvoj\u00eb \u00ebsht\u00eb nj\u00eb v\u00ebshtrim real, eskatologjik, ose m\u00eb mir\u00eb, nj\u00eb parashijim i “shoq\u00ebris\u00eb” s\u00eb plot\u00eb t\u00eb njer\u00ebzimit me Per\u00ebndin\u00eb, e cila mbaron n\u00eb tronditjen e njeriut; q\u00eb t\u00eb kthehet m\u00eb pas n\u00eb jet\u00ebn e p\u00ebrditshme me shpres\u00eb p\u00ebr realizimin e dashuris\u00eb, p\u00ebr \u00e7uarjen p\u00ebrpara t\u00eb shoq\u00ebris\u00eb mbar\u00ebnjer\u00ebzore. Adhurimi i k\u00ebtij lloji ka qen\u00eb nj\u00eb faktor baz\u00eb ngarkese shpirt\u00ebrore, q\u00ebndrese dhe vet\u00ebflijimi p\u00ebr t\u00eb krishter\u00ebt e \u00e7do epoke dhe t\u00eb \u00e7do vendi, madje edhe brenda mjediseve m\u00eb ateiste.<\/p>\n

 <\/p>\n

<\/span>\u00a0 \u00a0 \u201cVizioni” dhe \u201chistoria”.<\/strong><\/em><\/span><\/h4>\n

\u00a0 \u00a0 9.<\/strong>\u00a0\u00a0 \u00a0Analiza e m\u00ebsip\u00ebrme e tezave baz\u00eb t\u00eb krishtera lidhur me shoq\u00ebrin\u00eb mbar\u00ebbot\u00ebrore t\u00eb dashuris\u00eb mund t\u00eb t\u00ebrheq\u00eb v\u00ebrejtjen se ajo \u00ebsht\u00eb nj\u00eb grupim i mbyllur, nj\u00eb \u00ebnd\u00ebrr ose ideal i nd\u00ebrtuar me dogma. P\u00ebr k\u00ebt\u00eb kufizohemi t\u00eb v\u00ebm\u00eb n\u00eb dukje se, t\u00eb pakt\u00ebn tek Kisha Orthodhokse Lindore, jeta dhe dogma jan\u00eb t\u00eb lidhura n\u00eb m\u00ebnyr\u00eb t\u00eb pandar\u00eb. Dogmat nuk jan\u00eb ide arbitrare t\u00eb formuara nga nebula teorike, q\u00eb sh\u00ebrbejn\u00eb p\u00ebr polemika theologjike; por ato p\u00ebrcaktojn\u00eb jet\u00ebn, mbrojn\u00eb p\u00ebrjetimin, orientojn\u00eb dhe zbulojn\u00eb kuptimin e saj. Ato u ngjajn\u00eb ekuacioneve dhe teoremave matematikore q\u00eb p\u00ebrmbledhin ligjet baz\u00eb t\u00eb universit dhe kan\u00eb nj\u00eb r\u00ebnd\u00ebsi shum\u00eb t\u00eb madhe p\u00ebr kuptimin e tij dhe p\u00ebr zgjidhjen e shum\u00eb problemeve praktike.<\/p>\n

\u00a0 \u00a0 Natyrisht, jeta, si\u00e7 e p\u00ebrshkruan historia bot\u00ebrore, paraqet nj\u00eb s\u00ebr\u00eb shkeljesh t\u00eb Ungjillit. Por kjo nuk do t\u00eb thot\u00eb q\u00eb disa porosi t\u00eb krishtera q\u00eb nuk respektohen, si p.sh. Predikimi n\u00eb Mal, pushojn\u00eb s\u00eb qeni burime t\u00eb pastra frym\u00ebzimi p\u00ebr nj\u00eb jet\u00eb s\u00ebbashku. Dhe tema jon\u00eb nuk \u00ebsht\u00eb konsekuenca ose jo e t\u00eb krishter\u00ebve, por burimet e frym\u00ebzimit dhe p\u00ebrgjegj\u00ebsit\u00eb p\u00ebr nj\u00eb jet\u00eb harmonike, si\u00e7 gufojn\u00eb ato nga rezervat m\u00eb t\u00eb thella t\u00eb besimit, q\u00eb ruhen n\u00eb Shkrimin e Shenjt\u00eb dhe n\u00eb Tradit\u00ebn e Hirshme. P\u00ebr m\u00eb tep\u00ebr, autokritika e rrept\u00eb q\u00eb b\u00ebhet sot n\u00ebp\u00ebr rrethet e krishtera, tregon mund\u00ebsin\u00eb e Krishterimit p\u00ebr ta mbajtur t\u00eb ndjeshme nd\u00ebrgjegjen e pasuesve t\u00eb tij dhe t\u00eb p\u00ebrt\u00ebritet nga energjit\u00eb e veta.<\/p>\n

\u00a0 \u00a0 Nga ana tjet\u00ebr, ve\u00e7 “historis\u00eb” s\u00eb njohur t\u00eb Krishterimit q\u00eb p\u00ebrshkruan shkeljet e episkop\u00ebve, t\u00eb mbret\u00ebrve, t\u00eb kombeve dhe t\u00eb qeverive gjoja t\u00eb krishtera, p\u00ebrgjith\u00ebsisht t\u00eb regjimeve t\u00eb \u00e7do kohe, ekziston edhe historia e pashkruar e popullit t\u00eb thjesht\u00eb, i cili ka rrojtur dhe rron pa zhurm\u00eb, me besnik\u00ebri ndaj parimeve t\u00eb krishtera, edhe pse nuk \u00ebsht\u00eb marr\u00eb me t\u00eb historia bot\u00ebrore. Jan\u00eb ruajtur shum\u00eb aspekte n\u00eb jet\u00ebn e shenjtor\u00ebve t\u00eb Kish\u00ebs, q\u00eb zbulojn\u00eb nj\u00eb histori tjet\u00ebr, normalisht t\u00eb panjohur, t\u00eb Krishterimit, e cila \u00ebsht\u00eb m\u00eb shum\u00eb “histori e Kish\u00ebs” se sa skandalet dhe moskorrektesa e primat\u00ebve kishtar\u00eb. P\u00ebrfaq\u00ebsues autentik\u00eb t\u00eb Krisht\u00ebrimit mbeten shenjtor\u00ebt, t\u00eb cil\u00ebt i kan\u00eb p\u00ebrdorur drejt burimet e pashtershme t\u00eb frym\u00ebzimit dhe t\u00eb fuqis\u00eb s\u00eb Fjal\u00ebs, dhe t\u00eb Hirit t\u00eb Per\u00ebndis\u00eb.<\/p>\n

\u00a0________________________<\/p>\n

1\u00a0 <\/strong><\/sup>Grigor i Nis\u00ebs, Mbi b\u00ebrjen e njeriut, PG 44,193C: “P\u00ebr k\u00ebt\u00eb, mjerimi yn\u00eb shpeshher\u00eb b\u00ebn q\u00eb t\u00eb injorohet dhurata hyjnore, duke v\u00ebn\u00eb pasionet e trupit mbi bukurin\u00eb e ikon\u00ebs si nj\u00eb mask\u00eb e neveritshme”. I t\u00eb nj\u00ebjtit, P\u00ebr Lumurimet, PG 44, 1197BC: “…ndotja e m\u00ebkatit ka sh\u00ebmtuar bukurin\u00eb e ikon\u00ebs”. Gjithashtu, shih: K. Skuteris, Mbi pasojat e r\u00ebnies dhe Ujin e rilindjes: Nga antropologjia e Sh\u00ebn Grigorit t\u00eb Nis\u00ebs, Athin\u00eb 1973, fq. 51-61.<\/p>\n

2<\/sup><\/strong>\u00a0 “Uniteti m\u00eb Trinin\u00eb e Shenjt\u00eb nuk \u00ebsht\u00eb as statik, as thjesht funksional: \u00ebsht\u00eb hipostatik; d.m.th. secili prej personave ruan karakteristikat e Tij t\u00eb ve\u00e7anta n\u00eb nj\u00eb bashkim jokonfuz, dhe uniteti ua “transmeton” k\u00ebto karakteristika njer\u00ebzve, me q\u00ebllim q\u00eb t\u00eb vendoset shoq\u00ebria me an\u00ebn e Shpirtit t\u00eb Shenjt\u00eb, me hirin e Birit dhe me dashurin\u00eb e Atit”. N. A. Nissiotis, “The Importance of the Doctrine of the Trinity for Church Life and Theology”, A.J. Philippou, ed., The Orthodox Ethos,Oxford 1964, fq. 43.<\/p>\n

3<\/strong>\u00a0 <\/sup>Nj\u00eb analiz\u00eb t\u00eb k\u00ebtij vargu p\u00ebrcaktues t\u00eb Shkrimit t\u00eb Shenjt\u00eb shih: P. Bratsiotis “Zn 1:26 n\u00eb theologjin\u00eb orthodhokse”, Orthodhoksia 27 (1952), fq. 359-372, dhe n\u00eb gjermanisht n\u00eb Revist\u00ebn Evangelische Theologie 11 (1951-52)m fq. 289-297). Gjithashtu t\u00eb t\u00eb nj\u00ebjtit autor, Njeriu n\u00eb Dhiat\u00ebn e Re, Athin\u00eb 1955. N. Bratsiotou,Antropologjia e Dhiat\u00ebs s\u00eb Vjet\u00ebr, I,Njeriu si Krijim Hyjnor, Athin\u00eb 1967. I. Karavidopoulou, “Ikona e Per\u00ebndis\u00eb” dhe “Sipas Ikon\u00ebs” s\u00eb Per\u00ebndis\u00eb tek Apostull Pavli, Bazat kristologjike t\u00eb antropologjis\u00eb s\u00eb Ap. Pavlit, Selanik 1964.<\/p>\n

4<\/sup><\/strong>\u00a0 Sh\u00ebn Grigori i Nis\u00ebs n\u00eb m\u00ebnyr\u00eb karakteristike analizon: “Duke th\u00ebn\u00eb Fjala, se Per\u00ebndia b\u00ebri njeriun, me kuptim t\u00eb pap\u00ebrcaktuar, tregon mbar\u00eb gjinin\u00eb njer\u00ebzore… Ndaj, me em\u00ebrtimin e p\u00ebrgjithsh\u00ebm t\u00eb natyr\u00ebs na rekomandohet q\u00eb t\u00eb n\u00ebnkuptojm\u00eb at\u00eb, q\u00eb me prognoz\u00ebn dhe fuqin\u00eb hyjnore n\u00eb nd\u00ebrtimin e par\u00eb p\u00ebrfshihet mbar\u00eb njer\u00ebzimi… mendoj se t\u00ebr\u00eb plot\u00ebsia e njer\u00ebzimit \u00ebsht\u00eb p\u00ebrfshir\u00eb nga Per\u00ebndia i t\u00eb gjith\u00ebve, si nj\u00eb trup i vet\u00ebm me an\u00ebn e fuqis\u00eb prognostike, dhe se k\u00ebt\u00eb gj\u00eb predikon fjala q\u00eb thot\u00eb se edhe Per\u00ebndia e b\u00ebri njeriun, por dhe e krijoi sipas ikon\u00ebs s\u00eb Tij. N\u00eb t\u00eb v\u00ebrtet\u00eb ikona nuk \u00ebsht\u00eb n\u00eb nj\u00eb pjes\u00eb t\u00eb natyr\u00ebs dhe hiri nuk ndodhet vet\u00ebm n\u00eb nj\u00eb nga mjetet brenda saj; por kjo fuqi p\u00ebrshkon mbar\u00eb gjinin\u00eb n\u00eb m\u00ebnyr\u00eb t\u00eb nj\u00ebjt\u00eb… Me t\u00eb nj\u00ebjt\u00ebn m\u00ebnyr\u00eb ekzistojn\u00eb njeriu i shfaqur s\u00eb bashku me nd\u00ebrtimin e par\u00eb edhe ai q\u00eb do t\u00eb b\u00ebhet gjat\u00eb fundit t\u00eb bot\u00ebs; ata mbartin nj\u00eblloj ikon\u00ebn hyjnore… Ndaj, e t\u00ebr\u00eb natyra njer\u00ebzore q\u00eb nga t\u00eb parat arrin tek t\u00eb fundit, \u00ebsht\u00eb nj\u00eb ikon\u00eb e qenies; nd\u00ebrsa ndryshimi i gjinis\u00eb nd\u00ebrmjet mashkullit dhe femr\u00ebs iu shtua m\u00eb von\u00eb krijes\u00ebs, mendoj p\u00ebr k\u00ebt\u00eb shkak”. Grigor i Nis\u00ebs, Mbi nd\u00ebrtimin e njeriut. PG 44, 185 BD. Krahas theksimit t\u00eb unitetit t\u00eb gjinis\u00eb njer\u00ebzore sh\u00ebnohet edhe dallimi nd\u00ebrmjet substanc\u00ebs (s\u00eb mbar\u00eb njer\u00ebzimit) dhe qenieve (t\u00eb \u00e7do njeriu). M\u00eb shum\u00eb p\u00ebr pik\u00ebpamjet e Grigorit t\u00eb Nis\u00ebs n\u00eb k\u00ebt\u00eb pik\u00eb, shih: I. Moutsoulas, Mish\u00ebrimi i Fjal\u00ebs dhe hyjnizimi i njeriut sipas doktrin\u00ebs s\u00eb Grigorit t\u00eb Nis\u00ebs, Athin\u00eb 1965. K. Skouteris, Uniteti i natyr\u00ebs njer\u00ebzore si nj\u00eb parakusht real i Shp\u00ebtimit. (Nga antropologjia e Sh\u00ebn Grigorit t\u00eb Nis\u00ebs), Athin\u00eb 1969.<\/p>\n

5<\/sup><\/strong>\u00a0 Fakti q\u00eb t\u00eb gjith\u00eb njer\u00ebzit jan\u00eb m\u00ebkatar\u00eb dhe kan\u00eb nevoj\u00eb p\u00ebr falje dhe pajtim ndri\u00e7on nj\u00eb aspekt t\u00eb ve\u00e7ant\u00eb t\u00eb unitetit njer\u00ebzor. Duke e konceptuar me p\u00ebrul\u00ebsi t\u00eb qenit ton\u00eb m\u00ebkatar\u00eb, k\u00ebt\u00eb tragjedi reale mbar\u00ebnjer\u00ebzore, nd\u00ebrgjegj\u00ebsohemi p\u00ebr natyr\u00ebn ton\u00eb t\u00eb p\u00ebrbashk\u00ebt. Shih gjithashtu: Ch. W. Forman, A Faith for the Nations,Philadelphia 1967, fq. 42-45.<\/p>\n

6 <\/sup><\/strong>Sh\u00ebn Grigor i Nis\u00ebs. Fjalimi n\u00eb \u201cKur atij do t’i n\u00ebnshtrohet \u00e7do gj\u00eb…”. PG 44 1320B. Gjithashtu, i t\u00eb nj\u00ebjtit: N\u00eb Paraqitjen e Zotit, PG 46,1165AB: “I kushton Per\u00ebndis\u00eb dhe Atit jo vet\u00ebm t\u00eb paralindurat e njer\u00ebzve, por tanim\u00eb mbar\u00eb gjinin\u00eb njer\u00ebzore me fillimin brenda tij t\u00eb brumit ton\u00eb… q\u00eb rimbrujti n\u00eb nj\u00eb far\u00eb m\u00ebnyre t\u00ebr\u00eb k\u00ebt\u00eb amalgam\u00eb t\u00eb qenies njer\u00ebzore”. Dhe n\u00eb Replik\u00eb ndaj Apolinarit, PG 45, 1152C, shton: “… u bashkua me njeriun dhe pranoi n\u00eb veten e tij t\u00ebr\u00eb natyr\u00ebn ton\u00eb, n\u00eb m\u00ebnyr\u00eb q\u00eb duke u bashkuar me hyjnoren t\u00eb bashk\u00ebhyjnizohet elementi njer\u00ebzor, pasi me k\u00ebt\u00eb fillim bashk\u00ebshenjt\u00ebrohet i gjith\u00eb brumi i natyr\u00ebs son\u00eb”. Iden\u00eb e “p\u00ebrmbylljes” m\u00eb Jisu Krishtin t\u00eb t\u00eb gjith\u00eb gjinis\u00eb njer\u00ebzore e thekson Irineu q\u00eb gjat\u00eb shek. II pas Kr. (Contra Haereses, III, 18,1 – PG 7, 952B: “sed quando incarnatus est, et homo factus, longam hominum expositionem in seipso recapitulavit, in compendio nobis salutem praestans…”. Shih gjithashtu po aty, III, 22,3, PG 7, 958A: “…et generationem hominum cum ipso Adam in semetipso recapitulaus est”. P\u00ebr m\u00eb tep\u00ebr shih: A. Theodorou, M\u00ebsimi i Irineut rrethP\u00ebrmbledhjes,Athin\u00eb 1972. (Ribotim i Vjetarit Shkencor t\u00eb Fakultetit Theologjik t\u00eb Universitetit t\u00eb Athin\u00ebs, vol. 18). Kjo siguri p\u00ebrshkon mendimin e shum\u00eb Et\u00ebrve t\u00eb Kish\u00ebs Lindore. Shih: Cirili i Aleksandris\u00eb, P\u00ebr Ungjillin sipas Joanit, PG 74, 432D: Krishti “na vendos ne para Atit, se \u00ebsht\u00eb fillim i njer\u00ebzimit…”. Po aty, PG 73, 753: “sepse \u00ebsht\u00eb b\u00ebr\u00eb njeri, kishte brenda vetes t\u00ebr\u00eb natyr\u00ebn [njer\u00ebzore], q\u00eb ta korrigjoj\u00eb t\u00eb t\u00ebr\u00ebn, pasi ta rind\u00ebrtoj\u00eb n\u00eb gjendjen e par\u00eb”. Gjithashtu shih: Joan Damaskinoi, Kapituj Dogmatik\u00eb, PG 94, 985C, kap. 45,: “mish i inspiruar me shpirt logjik dhe mendor, p\u00ebrderisa mori m\u00eb t\u00eb mir\u00ebn nga brumi njer\u00ebzor, duke u b\u00ebr\u00eb vet\u00eb Fjala qenie me an\u00ebn e mishit “.<\/p>\n

7<\/sup><\/strong>\u00a0 N\u00eb theologjin\u00eb e Et\u00ebrve t\u00eb Shenjt\u00eb p\u00eblqehet M\u00ebsimi i hyjnizimit m\u00eb Krishtin i natyr\u00ebs njer\u00ebzore, i lart\u00ebsimit t\u00eb qenies son\u00eb n\u00eb lavdin\u00eb e shoq\u00ebris\u00eb me Per\u00ebndin\u00eb: “E t\u00ebr\u00eb historia e Prognoz\u00ebs s\u00eb Per\u00ebndishme, sipas Sh\u00ebn Maksimit, ndahet n\u00eb dy periudha t\u00eb m\u00ebdha”, v\u00ebren at George Florovski (Shih: “Kuptimi i krijimit tek Sh\u00ebn Athanasi”, p\u00ebrkth. S. Papaleksandropoulou, Tema t\u00eb Theologjis\u00eb Orthodhokse, Athin\u00eb 1973, fq.38). “E para arrin kulmin me Mish\u00ebrimin e Fjal\u00ebs, \u00ebsht\u00eb historia e zbritjes s\u00eb per\u00ebndishme (“duke u b\u00ebr\u00eb njeri”). E dyta \u00ebsht\u00eb historia e lart\u00ebsimit njer\u00ebzor tek lavdia e Hyjnizimit, nj\u00eb p\u00ebrzgjatje, do t\u00eb thoshim, e Trup\u00ebzimit n\u00eb t\u00ebr\u00eb Krijimin. “Le t\u00eb ndajm\u00eb me mendje shekujt. Nj\u00eb pjes\u00eb me misterin e Trup\u00ebzimit Hyjnor, tjetra me hirin e Hyjnizimit njer\u00ebzor… shkurtimisht, nj\u00ebra pjes\u00eb e shekujve ka t\u00eb b\u00ebj\u00eb me zbritjen e Per\u00ebndis\u00eb tek njer\u00ebzit, nd\u00ebrsa pjesa tjet\u00ebr me ngjitjen e njer\u00ebzve drejt Per\u00ebndis\u00eb. Ose, m\u00eb mir\u00eb, edhe fillimi, edhe mesi, edhe fundi i t\u00eb gjith\u00eb shekujve, atyre t\u00eb kaluar, dhe t\u00eb tanish\u00ebm, edhe atyre q\u00eb do t\u00eb vijn\u00eb, \u00ebsht\u00eb Zoti yn\u00eb, Jisu Krishti”. (Sh\u00ebn Maksim Konfesori, Thalasit rreth paqart\u00ebsive t\u00eb ndryshme t\u00eb Shkrimit t\u00eb Shenjt\u00eb, 22, PG 90,317; si dhe Rreth paqart\u00ebsive t\u00eb ndryshme, PG 91,1308 e m\u00eb pas). P\u00ebr pik\u00ebpamjet e m\u00ebtejshme nga theologjia e Et\u00ebrve t\u00eb Shenjt\u00eb, shih: Doktrina mbi Hyjnizimin e njeriut e Et\u00ebrve t\u00eb Shenjt\u00eb t\u00eb Kish\u00ebs deri te Joan Damaskinoi, Athin\u00eb 1956. G.I. Mantzaridou, Doktrina mbi hyjnizimin e njeriut e Grigor Pallamait, Selanik 1963. D. G. Tsamis, P\u00ebrsosja e njeriut sipas Nikita Stathatos, Selanik 1971. N.E. Mitsopoulou, Lavdia e njeriut m\u00eb Jisu Krishtin,Athin\u00eb 1972.<\/p>\n

8<\/sup> <\/strong>Shih gjithashtu: S. Agouridou, M\u00ebsimi i Dhiat\u00ebs s\u00eb Re mbi Pajtimin, sipas tradit\u00ebs orthodhokse, Athin\u00eb 1964.<\/p>\n

9<\/sup><\/strong> Lidhur me \u00e7\u00ebshtjen e Universalitetit t\u00eb Kish\u00ebs sipas pik\u00ebpamjes orthodhokse, jan\u00eb tep\u00ebr interesante referatet dhe v\u00ebrejtjet q\u00eb u b\u00ebn\u00eb n\u00eb Konferenc\u00ebn e Dyt\u00eb Nd\u00ebrkomb\u00ebtare t\u00eb Theologjis\u00eb Orthodhokse (The Second International Conference of Orthodox Theology, St. Vladimir’s Seminary), 25-29 shtator 1972, nga J. Meyendorff, S.S. Verhovskoy, T. Hopko, R. Stephanopoulos. T. Istavridis, T. Dobzhansky, N. Chitescu, D. Sahas, L. Milin, J. Klinger, G. Mantzarides, J. Boojamra, t\u00eb botuara n\u00eb: St. Vladimir’s Theological Quarterly 17 (1973,Nos 1-2, fq 1-186.<\/p>\n

10<\/sup>\u00a0<\/strong> Kthimi “\u00ebsht\u00eb ekumenik, p\u00ebrderisa ka t\u00eb b\u00ebj\u00eb me t\u00eb gjith\u00eb njer\u00ebzit, si mbart\u00ebs t\u00eb ikon\u00ebs s\u00eb per\u00ebndishme dhe me njeriun e t\u00ebr\u00eb, si nj\u00eb unitet shpirti dhe trupi”. D.G. Tsamis, Natyra dialektike e doktrin\u00ebs s\u00eb Grigor Theologut, Selanik 1969, fq. 44.<\/p>\n

11 <\/sup><\/strong>Shoq\u00ebria me Per\u00ebndin\u00eb dhe pjes\u00ebmarrja aktive n\u00eb dominimin e “drejt\u00ebsis\u00eb s\u00eb Tij” (Matt. 6:33) jan\u00eb n\u00eb vart\u00ebsi reciproke. “Bashk\u00ebpun\u00ebtori i Per\u00ebndis\u00eb \u00ebsht\u00eb dhe shoq\u00ebrues i Per\u00ebndis\u00eb” A. P. Hastoupis, V\u00ebshtrimi i ndrysh\u00ebm i hebrenjve dhe grek\u00ebve t\u00eb lasht\u00eb i problemeve t\u00eb filozofis\u00eb dhe t\u00eb fes\u00eb, Athin\u00eb 1968, fq. 27.<\/p>\n

12<\/sup><\/strong>\u00a0 I krishter\u00eb dhe indiferent ndaj mbar\u00eb bot\u00ebs dhe rrug\u00ebs historike jan\u00eb kontradiktore. Marr\u00ebdh\u00ebniet midis personit dhe grupit zgjerohen sipas shtrirjes s\u00eb hap\u00ebsir\u00ebs dhe t\u00eb koh\u00ebs. Besimtari b\u00ebn pjes\u00eb si n\u00eb t\u00eb kaluar\u00ebn, ashtu dhe n\u00eb t\u00eb ardhmen. Ndjenja e p\u00ebrgjegj\u00ebsis\u00eb p\u00ebr grupin p\u00ebrb\u00ebn nj\u00eb stimul baz\u00eb p\u00ebr ecjen p\u00ebrpara t\u00eb bashk\u00ebsis\u00eb mbar\u00ebbot\u00ebrore, sepse mobilizon t\u00eb gjitha forcat individuale. Indiferenca ndaj nevojave t\u00eb njer\u00ebzve t\u00eb tjer\u00eb, konsiderohet nga Shkrimi i Shenjt\u00eb si nj\u00eb m\u00ebkat vdekjeprur\u00ebs, p\u00ebrbuzje ndaj vet\u00eb Per\u00ebndis\u00eb. M\u00eb se nj\u00eb her\u00eb, n\u00eb parabolat e Jisuit kjo indiferenc\u00eb stigmatizohet ashp\u00ebr (parabola e t\u00eb pasurit t\u00eb marr\u00eb – Luk. 12:16-21); ajo e t\u00eb pasurit dhe Lazarit – Luk. 16:19-31) dhe n\u00eb gjykimin e fundit priten nd\u00ebshkime t\u00eb rrepta (Matt. 25:3146). Krishterimi k\u00ebrkon nj\u00eb q\u00ebndrim aktiv ndaj jet\u00ebs dhe thekson p\u00ebrgjegj\u00ebsin\u00eb e secilit p\u00ebr zhvillimin e bot\u00ebs. “Ai q\u00eb mbetet apatik para historis\u00eb, nuk mund t\u00eb jet\u00eb kurr\u00eb nj\u00eb i krishter\u00eb i mir\u00eb”, G. Florovsky, “Rruga e Theologjis\u00eb Ruse”, Theologjia, e v\u00ebrteta dhe jeta, Simpozium Shpirt\u00ebror, Athin\u00eb 1962, fq. 29.<\/p>\n

13<\/sup><\/strong>\u00a0 “P\u00ebrs\u00ebri Per\u00ebndia \u00ebsht\u00eb dashuri dhe burim dashurie. Sepse k\u00ebt\u00eb thot\u00eb Joani i Madh se ‘dashuria \u00ebsht\u00eb nga Per\u00ebndia’ dhe ‘Per\u00ebndia \u00ebsht\u00eb dashuri’; k\u00ebt\u00eb Krijuesi i natyr\u00ebs e b\u00ebri edhe karakteristik\u00eb p\u00ebr ne. Sepse, thot\u00eb, ‘nga kjo do ta din\u00eb t\u00eb gjith\u00eb se ju jeni nx\u00ebn\u00ebs t\u00eb mi, n\u00ebse do t\u00eb doni nj\u00ebri-tjetrin’. Pra, n\u00ebse nuk do t\u00eb ekzistoj\u00eb ajo, i t\u00ebr\u00eb karakteri i ikon\u00ebs \u00ebsht\u00eb shp\u00ebrfytyruar”. Grigori i Nis\u00ebs, Mbi nd\u00ebrtimin e njeriut, PG 44,137C. Gjithashtu, n\u00eb personin e “v\u00ebllait m\u00eb t\u00eb vog\u00ebl” (Matt. 25:45), qoft\u00eb edhe kur ky \u00ebsht\u00eb i shp\u00ebrfytyruar nga dob\u00ebsit\u00eb, bindje t\u00eb rreme fetare, gabime, besimtari e sheh v\u00ebllain, p\u00ebr t\u00eb cilin Krishti dha jet\u00ebn e vet, si bashk\u00ebpun\u00ebtor t\u00eb Per\u00ebndis\u00eb, t\u00eb destinuar p\u00ebr t\u00eb qen\u00eb nj\u00eb kish\u00eb e gjall\u00eb e Shpirtit t\u00eb Shenjt\u00eb, trash\u00ebgimtar t\u00eb jet\u00ebs s\u00eb p\u00ebrjetshme, pjes\u00ebmarr\u00ebs i natyr\u00ebs s\u00eb per\u00ebndishme; tek ai dallon personin e Krishtit. Parakusht i komunikimit me Per\u00ebndin\u00eb mbetet dashuria p\u00ebr personin konkret. Rruga drejt Tij kalon p\u00ebrmes njer\u00ebzve: “n\u00ebse dikush thot\u00eb q\u00eb e dua Per\u00ebndin\u00eb e nga ana tjet\u00ebr urren t\u00eb v\u00ebllan\u00eb, \u00ebsht\u00eb g\u00ebnjeshtar; sepse ai q\u00eb nuk do t\u00eb v\u00ebllan\u00eb q\u00eb e ka par\u00eb, si mund t\u00eb doj\u00eb Per\u00ebndin\u00eb q\u00eb s’e ka par\u00eb?” (I Jn. 4:20). Dashuria ka karakter universal, sepse t\u00eb gjith\u00eb, t\u00eb m\u00ebdhenj e t\u00eb vegj\u00ebl, t\u00eb shquar ose t\u00eb thjesht\u00eb, t\u00eb ditur ose t\u00eb pashkolluar, njer\u00ebz t\u00eb \u00e7do race, jan\u00eb n\u00eb gjendje ta ofrojn\u00eb at\u00eb n\u00eb \u00e7do vend dhe n\u00eb \u00e7do \u00e7ast. Dashuria transformon marr\u00ebdh\u00ebniet e njer\u00ebzve si n\u00eb bartham\u00ebn m\u00eb t\u00eb vog\u00ebl, familjen, ashtu edhe n\u00eb at\u00eb m\u00eb t\u00eb gjer\u00eb, njer\u00ebzimin.<\/p>\n

14\u00a0 <\/sup><\/strong>O. Clement, Questions sur l’ homme,Paris 1972, fq. 56: “[besimtari i krishter\u00eb] nuk \u00ebsht\u00eb m\u00eb i ve\u00e7uar – as n\u00eb hap\u00ebsir\u00eb dhe as n\u00eb koh\u00eb. Ai e shtrin veten q\u00eb t\u00eb sjell\u00eb brenda tij t\u00eb gjith\u00eb njer\u00ebzimin”. Kjo siguri u jep p\u00ebrgjigje gjer\u00ebsisht teksteve t\u00eb theolog\u00ebve t\u00eb sot\u00ebm. P.sh. “Duke u kunguar me Trupin e Krishtit, ne bashkohemi me t\u00eb gjith\u00eb njer\u00ebzit, t\u00eb cil\u00ebt i ka p\u00ebrfshir\u00eb Zoti n\u00eb dashurin\u00eb e Tij jet\u00ebsjell\u00ebse”. G. Khodre, “The Economy of Christ and the Economy of the Holy Spirit” S.J. Samartha (ed.), Living Faiths and the Ecumenical Movement,Geneva 1971, fq. 140.<\/p>\n

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

Drejt nj\u00eb shoq\u00ebrie dashurie, vizioni dhe p\u00ebrpjekja e Krishter\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 N\u00eb kushtet e sotme t\u00eb qytet\u00ebrimit teknologjik bot\u00ebror, shfaqet nj\u00eb kriz\u00eb e tmerrshme lidhur me autenticitetin e njeriut, nj\u00eb kriz\u00eb identiteti. Fet\u00eb, me q\u00ebllim q\u00eb t\u00eb ofrojn\u00eb fjal\u00ebn thelb\u00ebsore n\u00eb k\u00ebt\u00eb<\/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-2028","post","type-post","status-publish","format-standard","hentry","category-kendveshtrimi-orthodhoks","tag-kendveshtrimi-orthodhoks"],"acf":[],"yoast_head":"\nDrejt nj\u00eb shoq\u00ebrie dashurie, vizioni dhe p\u00ebrpjekja e Krishter\u00eb - 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\/drejt-nje-shoqerie-dashurie-vizioni-dhe-perpjekja-e-krishtere\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Drejt nj\u00eb shoq\u00ebrie dashurie, vizioni dhe p\u00ebrpjekja e Krishter\u00eb - Kryepiskopi Anastas - Kisha Orthodh\u03bfkse Autoqefale e Shqip\u00ebris\u00eb\" \/>\n<meta property=\"og:description\" content=\"Drejt nj\u00eb shoq\u00ebrie dashurie, vizioni dhe p\u00ebrpjekja e Krishter\u00eb.   Kryepiskopi i Tiran\u00ebs, Durr\u00ebsit dhe i gjith\u00eb Shqip\u00ebris\u00eb Fortlumturia e Tij Anastasi P\u00ebrkthyer nga Kostandin N. 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