{"id":2030,"date":"2013-04-03T12:31:46","date_gmt":"2013-04-03T12:31:46","guid":{"rendered":""},"modified":"2021-10-11T11:59:21","modified_gmt":"2021-10-11T09:59:21","slug":"globalizimi-dhe-bioma-fetare","status":"publish","type":"post","link":"https:\/\/orthodoxalbania.org\/2020\/2013\/04\/03\/globalizimi-dhe-bioma-fetare\/","title":{"rendered":"Globalizimi dhe bioma fetare – Kryepiskopi Anastas"},"content":{"rendered":"

<\/span>Globalizimi dhe bioma fetare.<\/strong><\/span><\/h4>\n

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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.<\/p>\n

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\u00a0\u00a0\u00a0 Afrimi, njohja dhe bashkekzistenca krijuese e njer\u00ebzve dhe e popujve t\u00eb rruzullit tok\u00ebsor, dikur ka qen\u00eb nj\u00eb vizion t\u00ebrheq\u00ebs. Gjat\u00eb shekullit ton\u00eb u b\u00eb synim i nd\u00ebrgjegjsh\u00ebm. Koh\u00ebt e fundit rrezikon t\u00eb zhvillohet n\u00eb nj\u00eb makth specifik. Por, sido q\u00eb t\u00eb cil\u00ebsohet, ky proces p\u00ebrshpejtohet p\u00ebrdit\u00eb; me kontributin e shum\u00eb faktor\u00ebve dhe me rezultat p\u00ebrfundimtar ende t\u00eb pap\u00ebrcaktuar.Fjala globalizim (globalization, mondialisation) ka marr\u00eb nj\u00eb kuptim t\u00eb ve\u00e7ant\u00eb dhe p\u00ebrmbledh zhvillimet dhe tendencat dinamike q\u00eb karakterizojn\u00eb \u00e7erekun e fundit t\u00eb mij\u00ebvje\u00e7arit t\u00eb dyt\u00eb. N\u00eb ve\u00e7anti, n\u00eb fush\u00ebn e ekonomis\u00eb, ky term tregon procedur\u00ebn, sipas s\u00eb cil\u00ebs ekonomit\u00eb e vendeve t\u00eb ndryshme inkuadrohen totalisht n\u00eb nj\u00eb sistem ekonomik mbar\u00ebbot\u00ebror, me p\u00ebrqendrimin e prodhimit bot\u00ebror,\u00a0t\u00eb tregtis\u00eb dhe t\u00eb informacionit n\u00eb disa qendra t\u00eb caktuara. Nd\u00ebrkomb\u00ebtarizimi q\u00eb pason, kontribuon n\u00eb var\u00ebsin\u00eb reciproke n\u00eb rritje t\u00eb shoq\u00ebrive.<\/p>\n

\u00a0\u00a0\u00a0 Shum\u00eb libra dhe artikuj po botohen gjat\u00eb viteve t\u00eb fundit rreth k\u00ebsaj teme. Nga diskutimi i shumansh\u00ebm q\u00eb po zhvillohet, un\u00eb do t\u00eb kufizohem duke n\u00ebnvizuar n\u00eb vija t\u00eb p\u00ebrgjithshme disa karakteristika, t\u00eb cilat p\u00ebrcaktojn\u00eb kuadrin e ri ku zhvillohet bioma fetare n\u00eb epok\u00ebn ton\u00eb.<\/p>\n

A
\nVE\u00c7ANTIT\u00cb DHE PASOJAT E GLOBALIZIMIT<\/strong><\/h4>\n

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<\/span>\u00a0 \u00a0 Faktor\u00ebt e globalizimit.<\/em><\/strong><\/span><\/h4>\n

1.\u00a0<\/strong> \u00a0 N\u00eb procesin e globalizimit kontribuan: S\u00eb pari, zhvillimi shum\u00eb i shpejt\u00eb i teknologjis\u00eb dhe, kryesisht, revolucioni elektronik, q\u00eb soll\u00ebn ndryshime katalitike n\u00eb sektor\u00ebt e prodhimit, komunikimit, edukimit dhe arg\u00ebtimit. Ndryshime k\u00ebto q\u00eb leht\u00ebsuan interesat dhe aktivitetet ekonomike fitimprur\u00ebse, nd\u00ebrkomb\u00ebtare dhe pa em\u00ebr, me natyr\u00eb centralizuese.<\/p>\n

\u00a0 \u00a0 S\u00eb dyti, shembja e nj\u00eb bote t\u00eb t\u00ebr\u00eb idesh, aspiratash dhe strukturash, n\u00eb vendet e socializmit real, me shkat\u00ebrrimin e ekonomive t\u00eb tyre dhe evidentimi i kapitalizmit si zgjidhja e vetme alternative.<\/p>\n

\u00a0 \u00a0 S\u00eb treti, veprimet dhe vendimet e shteteve t\u00eb m\u00ebdha dhe e organizmave nd\u00ebrkomb\u00ebtar\u00eb, q\u00eb tregojn\u00eb se globalizimi nuk \u00ebsht\u00eb tanim\u00eb nj\u00eb dukuri m\u00eb vete, por \u00ebsht\u00eb ideologji dhe planifikim politik i t\u00eb fuqishm\u00ebve ekonomikisht.<\/p>\n

\u00a0 \u00a0 Shpejt\u00ebsia me t\u00eb cil\u00ebn kryhen ndryshimet n\u00eb t\u00eb gjitha fushat kryesore t\u00eb ekonomis\u00eb, t\u00eb teknologjis\u00eb dhe t\u00eb informacionit, shpesh krijon marramendje dhe shqet\u00ebsim. K\u00ebshtu, nd\u00ebrsa n\u00eb fillim p\u00ebrpjekjet p\u00ebr afrim dhe koordinim mbar\u00ebbot\u00ebror ngjanin me nj\u00eb shi t\u00eb dobish\u00ebm q\u00eb do t\u00eb begatonte t\u00ebr\u00eb rruzullin tok\u00ebsor, tani ato kryhen n\u00eb trajt\u00eb stuhish dhe p\u00ebrmbytjesh, q\u00eb k\u00ebrc\u00ebnojn\u00eb \u00e7do cep t\u00eb tok\u00ebs me p\u00ebrrenj t\u00eb vrullsh\u00ebm.<\/p>\n

\u00a0 \u00a0 Rol baz\u00eb, me ndikime t\u00eb shum\u00ebllojshme, pozitive apo negative, gjat\u00eb procesit t\u00eb globalizimit, luajn\u00eb: S\u00eb pari, disa qindra shoq\u00ebri shum\u00ebkomb\u00ebshe, t\u00eb cilat v\u00ebn\u00eb n\u00ebn pushtetin e tyre prodhimin bot\u00ebror, l\u00ebvizjen e mallrave dhe informacionin. S\u00eb dyti, bashk\u00ebpunimet nd\u00ebrmjet shteteve (si p. sh. NAFTA, ASEAN). S\u00eb treti, organizatat joqeveritare n\u00eb nivel global dhe, s\u00eb kat\u00ebrti, rolin koordinues synojn\u00eb ta luajn\u00eb institucionet financiare bot\u00ebrore, si Fondi Monetar Nd\u00ebrkomb\u00ebtar (International Monetary Fund, IMF) dhe Banka Bot\u00ebrore (World Bank).<\/p>\n

\u00a0 \u00a0 Pik\u00ebpamjet e p\u00ebrgjithshme lidhur me progresin dhe zhvillimin krijohen ve\u00e7an\u00ebrisht n\u00eb qytetet e m\u00ebdha, sipas modeleve per\u00ebndimore. Mjetet e ndryshme t\u00eb informimit dhe, kryesisht, televizioni satelitor, i furnizojn\u00eb n\u00eb m\u00ebnyr\u00eb t\u00eb pand\u00ebrprer\u00eb njer\u00ebzit n\u00eb mbar\u00eb bot\u00ebn me modele jetese t\u00eb prodhuara n\u00eb qendra t\u00eb caktuara, q\u00eb u sh\u00ebrbejn\u00eb objektivave t\u00eb leverdishme.<\/p>\n

\u00a0 \u00a0 \u00a0Disa studiues mbrojn\u00eb asnjan\u00ebsin\u00eb dhe aspektet pozitive t\u00eb dukuris\u00eb, si p.sh. amerikani Paul R. Krugmann n\u00eb vepr\u00ebn e tij “Internacionalizmi Popullor” . Nd\u00ebrsa t\u00eb tjer\u00eb, si francezi Emm. Todd, e kontestojn\u00eb n\u00eb vetvete k\u00ebt\u00eb fakt: “\u00c7\u00ebshtja e nj\u00eb ‘globalizimi’, e nj\u00eb parimi abstrakt q\u00eb vepron ‘nga jasht\u00eb’ mbi t\u00eb gjitha kombet, nuk ka baz\u00eb. Nuk \u00ebsht\u00eb ve\u00e7se nj\u00eb mit, inskenim i ndjenj\u00ebs s\u00eb pamund\u00ebsis\u00eb s\u00eb ‘elit\u00ebs’ politike dhe kulturore” .<\/p>\n

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<\/span>\u00a0 \u00a0 Ndryshimet rr\u00ebnj\u00ebsore.<\/em><\/strong><\/span><\/h4>\n

2.<\/strong> Fakt \u00ebsht\u00eb se ky proces q\u00eb quhet globalizim sjell ndryshime rr\u00ebnj\u00ebsore n\u00eb jet\u00ebn e njer\u00ebzve; si ndryshime pozitive, t\u00eb cilat m\u00eb leht\u00eb konsiderohen si t\u00eb vet\u00ebkuptueshme, ashtu dhe negative.<\/p>\n

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<\/span>\u00a0 \u00a0 Nd\u00ebr t\u00eb parat ve\u00e7ohen:<\/strong><\/span><\/h4>\n

a)<\/strong>\u00a0 \u00a0 P\u00ebrparimi dhe zhvillimi i vrullsh\u00ebm i teknologjis\u00eb dhe i t\u00eb gjitha shkencave.<\/p>\n

b)\u00a0<\/strong> \u00a0 L\u00ebvizja tep\u00ebr e shpejt\u00eb e t\u00eb mirave materiale dhe e arritjeve t\u00eb reja.<\/p>\n

c)<\/strong>\u00a0 \u00a0Leht\u00ebsimi i komunikimit nd\u00ebrmjet njer\u00ebzve n\u00eb t\u00eb gjitha vendet e bot\u00ebs me zhdukjen e larg\u00ebsive – rrjete t\u00eb zhvilluara t\u00eb telefonis\u00eb, internet, televizion satelitor, komunikacion.<\/p>\n

d)<\/strong>\u00a0 \u00a0 Lufta kund\u00ebr shum\u00eb s\u00ebmundjeve n\u00eb shkall\u00eb bot\u00ebrore.<\/p>\n

e)\u00a0<\/strong> \u00a0 Kufizimi i analfabetizmit.<\/p>\n

f)\u00a0<\/strong> \u00a0 Njohja e pozit\u00ebs, e r\u00ebnd\u00ebsis\u00eb dhe e rolit t\u00eb gruas dhe t\u00eb rinis\u00eb.<\/p>\n

g)\u00a0<\/strong> \u00a0 Zgjerimi i horizonteve t\u00eb mendimit q\u00eb, t\u00eb pakt\u00ebn teorikisht, sanksionon lirin\u00eb dhe t\u00eb drejtat themelore t\u00eb njeriut.<\/p>\n

h)\u00a0<\/strong> \u00a0 Nxitja dhe forcimi i parimeve dhe i strukturave demokratike.<\/p>\n

i)\u00a0<\/strong> \u00a0 \u00a0Format e ndryshme t\u00eb solidaritetit midis popujve, t\u00eb cilat leht\u00ebsojn\u00eb pjes\u00ebmarrjen e sa m\u00eb shum\u00eb njer\u00ebzve n\u00eb bot\u00ebn q\u00eb formohet.<\/p>\n

\u00a0\u00a0\u00a0 P\u00ebrgjith\u00ebsisht, globalizimi ka ndihmuar p\u00ebr nj\u00eb zhvillim mahnit\u00ebs t\u00eb njer\u00ebzimit, nd\u00ebrsa u ofron individ\u00ebve dhe popujve gjithnj\u00eb e m\u00eb shum\u00eb mund\u00ebsi p\u00ebr t\u00eb njohur dhe p\u00ebr t\u00eb shfryt\u00ebzuar shanse q\u00eb p\u00ebr brezat e m\u00ebparsh\u00ebm ishin t\u00eb pakapshme dhe t\u00eb paimagjinueshme.<\/p>\n

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<\/span>\u00a0 \u00a0 Por, paralelisht, l\u00ebvizin, madje me shpejt\u00ebsi m\u00eb t\u00eb madhe, pasojat negative t\u00eb globalizimit:<\/strong><\/span><\/h4>\n

a)<\/strong>\u00a0 \u00a0 Hendeku nd\u00ebrmjet vendeve t\u00eb bot\u00ebs po thellohet. Vendet e pasura b\u00ebhen m\u00eb t\u00eb pasura dhe ato t\u00eb varfra b\u00ebhen m\u00eb t\u00eb varfra, duke u p\u00ebrkulur n\u00ebn pesh\u00ebn e borxheve t\u00eb jashtme tep\u00ebr t\u00eb m\u00ebdha. Por, dhe n\u00eb \u00e7do vend shfaqen \u00e7arje t\u00eb reja nd\u00ebrmjet t\u00eb kamurve dhe t\u00eb skamurve. “N\u00eb vendet e zhvilluara nga shk\u00ebmbimet e lira p\u00ebrfitojn\u00eb vet\u00ebm 20% e popullsive” .<\/p>\n

b)\u00a0<\/strong> \u00a0 N\u00eb t\u00eb gjitha shtetet po formohet nj\u00eb pakic\u00eb e vog\u00ebl, e sh\u00ebndosh\u00eb ekonomikisht, me mund\u00ebsi t\u00eb m\u00ebdha influence, e cila merret kryesisht me realizimin e interesave t\u00eb saj. Nj\u00eb rreth tjet\u00ebr individ\u00ebsh dhe grupesh, p\u00ebrpiqen t\u00eb p\u00ebrshtasin ritmin e jet\u00ebs s\u00eb tyre me at\u00eb t\u00eb b\u00ebrtham\u00ebs s\u00eb privilegjuar t\u00eb shoq\u00ebris\u00eb.<\/p>\n

c)\u00a0<\/strong> \u00a0 Nj\u00ebkoh\u00ebsisht, miliona njer\u00ebz m\u00ebnjanohen nga shoq\u00ebria dhe p\u00ebrfundojn\u00eb n\u00eb kushte jetese n\u00ebn kufirin e varf\u00ebris\u00eb. Krahas k\u00ebsaj, shkat\u00ebrrohen mund\u00ebsit\u00eb e shoq\u00ebrive vendase p\u00ebr t’u mb\u00ebshtetur n\u00eb format e tyre shpirt\u00ebrore dhe shoq\u00ebrore.<\/p>\n

d)<\/strong>\u00a0 \u00a0 Zhvendosje t\u00eb reja t\u00eb m\u00ebdha t\u00eb fuqis\u00eb pun\u00ebtore vihen re dhe dallg\u00eb t\u00eb reja emigrant\u00ebsh e refugjat\u00ebsh ekonomik\u00eb dynden drejt vendeve t\u00eb pasura. Papun\u00ebsia \u00ebsht\u00eb b\u00ebr\u00eb k\u00ebrc\u00ebnuese dhe n\u00eb shum\u00eb vende zhvillohen rreziksh\u00ebm ksenofobia dhe racizmi.<\/p>\n

e)<\/strong>\u00a0 \u00a0Modelet e zhvillimit t\u00eb vazhduesh\u00ebm dhe t\u00eb konsumit t\u00eb t\u00eb mirave materiale, me shfryt\u00ebzimin e pamenduar dhe t\u00eb pam\u00ebshirsh\u00ebm t\u00eb burimeve natyrore \u00e7ojn\u00eb drejt katastrofave ekologjike n\u00eb t\u00eb gjith\u00eb planetin.<\/p>\n

f)<\/strong>\u00a0 \u00a0Krimi dhe korrupsioni zhvillohen me m\u00ebnyra t\u00eb pakontrollueshme n\u00eb nivel planetar, me modernizimin e plot\u00eb teknologjik. Nj\u00eb pjes\u00eb e madhe, ve\u00e7an\u00ebrisht e rinis\u00eb, n\u00ebn trysnin\u00eb e k\u00ebsaj vorbulle, k\u00ebrkon rrug\u00ebdalje tek dhuna, vet\u00ebbraktisja dhe narkotik\u00ebt. Me gjith\u00eb deklaratat e shumta p\u00ebr vler\u00ebn e njeriut, sundon p\u00ebrbuzja e jet\u00ebs njer\u00ebzore.<\/p>\n

\u00a0 \u00a0 Humner\u00eb hipokrizie i ndan deklarimet e p\u00ebrgjithshme dhe parimet teorike t\u00eb organizmave bot\u00ebrore nga zbatimi i tyre n\u00eb gjat\u00ebsi dhe gjer\u00ebsi t\u00eb ndryshme t\u00eb rruzullit tok\u00ebsor. Si\u00e7 thot\u00eb bukur Kr. Janaras, kemi “shenjt\u00ebrimin e ‘tregut t\u00eb lir\u00eb’ dhe kambialeve t\u00eb tij rregulluese, variantin e dobish\u00ebm t\u00eb t\u00eb drejtave individuale (q\u00eb meq\u00eb \u00ebsht\u00eb i dobish\u00ebm, por i fetarizuar, u p\u00ebrshtatet leht\u00eb q\u00ebllimeve farisaike ‘t\u00eb shenjta’ \u00e7njer\u00ebzore)” .<\/p>\n

g)<\/strong>\u00a0 \u00a0N\u00eb nivelin politik, shum\u00eb nga institucionet demokratike po minohen dhe dob\u00ebsohet fuqia, autoriteti dhe efektiviteti i tyre. Qendrat nacionale t\u00eb pushtetit nuk e kontrollojn\u00eb plot\u00ebsisht politik\u00ebn ekonomike. Ato jan\u00eb t\u00eb detyruara q\u00eb t’u p\u00ebrshtaten urdhrave t\u00eb qendrave t\u00eb tjera, nd\u00ebrkomb\u00ebtare, rrymave m\u00eb t\u00eb gjera t\u00eb p\u00ebrbotshme. Pas triumfit t\u00eb ekonomis\u00eb s\u00eb tregut, dy jan\u00eb mund\u00ebsit\u00eb q\u00eb paraqiten. Si\u00e7 thekson G\u00ebrard J. Lafay: “Nga nj\u00ebra an\u00eb, procesi i globalizimit, q\u00eb nxitet nga nd\u00ebrmarrjet dhe leht\u00ebsohet nga ulja e kostos s\u00eb transportit dhe komunikacioneve. Nga ana tjet\u00ebr, ruajtja e kombeve q\u00eb jan\u00eb t\u00eb ngjitura pas trojeve t\u00eb tyre dhe q\u00eb k\u00ebrkojn\u00eb t\u00eb organizohen n\u00eb kuad\u00ebr vendor…” .<\/p>\n

\u00a0 \u00a0 \u00a0Ve\u00e7 k\u00ebtyre, me mbarimin e Luft\u00ebs s\u00eb Ftoht\u00eb nuk erdhi paqja n\u00eb tok\u00eb. Jan\u00eb ndezur pothuaj 50 luft\u00ebra t\u00eb tjera dhe jan\u00eb duke u zhvilluar rreth 40 t\u00eb tilla. K\u00ebshtu, \u00ebsht\u00eb krijuar, sipas formulimit t\u00eb Butros Butros Galit, “nj\u00eb kategori e re shtetesh, q\u00eb nuk jan\u00eb as t\u00eb zhvilluara, as n\u00eb zhvillim, dhe nuk ndodhen as n\u00eb faz\u00ebn e tranzicionit, por b\u00ebjn\u00eb pjes\u00eb n\u00eb nj\u00eb kategori t\u00eb kat\u00ebrt: b\u00ebjn\u00eb luft\u00eb ose me nj\u00ebri-tjetrin, ose luft\u00eb civile, ose ndodhen ende n\u00eb nj\u00eb periudh\u00eb tranzicioni pas nj\u00eb lufte q\u00eb zgjati p\u00ebr vite t\u00eb t\u00ebra”. Dhe ish-Sekretari i P\u00ebrgjithsh\u00ebm i OKB-s\u00eb p\u00ebrfundon: “Problemet e v\u00ebrteta q\u00eb do t\u00eb mundojn\u00eb planetin jan\u00eb probleme q\u00eb nuk mund t\u00eb zgjidhen ve\u00e7se n\u00eb nivel planetar” . Probleme t\u00eb tilla jan\u00eb, nd\u00ebrmjet t\u00eb tjerave, e drejta e deteve, ndryshimet klimatike, burimet ujore, arm\u00ebt e reja kimike dhe biologjike, l\u00ebvizjet e miliona emigrant\u00ebve n\u00eb nivel bot\u00ebror.<\/p>\n

\u00a0 \u00a0 Esht\u00eb e dukshme se globalizimi lidhet me imponimin e nj\u00eb kulture, krijuesit e s\u00eb cil\u00ebs pretendojn\u00eb se \u00ebsht\u00eb m\u00eb e mira. Perceptimi, kriteret dhe m\u00ebnyra e funksionimit t\u00eb t\u00ebr\u00eb sistemit jan\u00eb mb\u00ebshtetur tek kapitalizmi per\u00ebndimor, n\u00eb logjik\u00ebn e nj\u00eb ekonomie t\u00eb lir\u00eb, dinamika e s\u00eb cil\u00ebs mb\u00ebshtetet n\u00eb nxjerrjen e vazhdueshme t\u00eb fitimeve. Globalizimi nuk \u00ebsht\u00eb vet\u00ebm nj\u00eb proces ekonomik. Esht\u00eb imponim, i drejtp\u00ebrdrejt\u00eb apo i t\u00ebrthort\u00eb, i nj\u00eb sistemi mendimi q\u00eb injoron apo dhe shkat\u00ebrron ve\u00e7orit\u00eb e popujve dhe njer\u00ebzve t\u00eb ve\u00e7ant\u00eb, dhe m\u00ebnjanon ose prish vlerat, si\u00e7 jan\u00eb miq\u00ebsia, ndershm\u00ebria dhe vet\u00ebp\u00ebrmbajtja, duke paraqitur nj\u00eb model konsumi me synime p\u00ebr fitime t\u00eb vazhdueshme, n\u00ebn ndikimin e t\u00eb cilit shpesh shkat\u00ebrrohen marr\u00ebdh\u00ebniet njer\u00ebzore.<\/p>\n

\u00a0 \u00a0 N\u00eb librin e tij t\u00eb fundit, i cili qarkulloi para disa muajsh (Globalizimi), Philippe Moreau Defarges, konkludon: “Globalizimi me sa duket po i hap njer\u00ebzimit dy rrug\u00eb t\u00eb skajshme. U jep njer\u00ebzve ndjesin\u00eb se jan\u00eb t\u00eb mbyllur n\u00eb nj\u00eb burg, q\u00eb \u00ebsht\u00eb toka… Ose gjeneron nd\u00ebrgjegjen e unitetit t\u00eb njer\u00ebzimit… Globalizimi nuk sjell fundin as p\u00ebr njeriun, as p\u00ebr historin\u00eb e tij. Nuk \u00ebsht\u00eb ve\u00e7se n\u00ebnprodukt i progresit teknik. Sigurisht, nuk \u00ebsht\u00eb rast\u00ebsi q\u00eb globalizimi realizohet n\u00eb \u00e7astin kur njeriu zhytet n\u00eb dy pafund\u00ebsi: n\u00eb vog\u00eblsin\u00eb e pafund t\u00eb materies dhe n\u00eb madh\u00ebsin\u00eb e pafund t\u00eb yjeve” .<\/p>\n

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B
\nDUKURIA FETARE N\u00cb FUND T\u00cb SHEKULLIT XX<\/strong><\/h4>\n

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\u00a0 \u00a0 Drejtimi p\u00ebr tek Pafund\u00ebsia mbetet karakteristik\u00eb e p\u00ebrvoj\u00ebs fetare. Bioma fetare dhe, m\u00eb gjer\u00eb, feja q\u00eb e shpreh at\u00eb n\u00eb koh\u00eb dhe n\u00eb hap\u00ebsir\u00eb, nuk \u00ebsht\u00eb nj\u00eb mbifenomen i etik\u00ebs, i logjik\u00ebs, i jet\u00ebs shpirt\u00ebrore dhe i shoq\u00ebris\u00eb, por p\u00ebrb\u00ebn nj\u00eb fenomen m\u00eb vete me nj\u00eb kategori protogjene referimi; \u00ebsht\u00eb di\u00e7ka krejt e ve\u00e7ant\u00eb: e Hirshme, e Shenjt\u00eb. Feja z\u00eb fill me frik\u00ebn p\u00ebrpara s\u00eb Shenjt\u00ebs dhe arrin kulmin me takimin personal, n\u00eb marr\u00ebdh\u00ebnien p\u00ebrjetuese t\u00eb njeriut me t\u00eb Shenjt\u00ebn, ku marrin pjes\u00eb intelekti, ndjenja, vullneti, koshienca dhe subkoshienca. Brenda njeriut ekziston d\u00ebshira, vrulli drejt Pafund\u00ebsis\u00eb. B\u00ebhet fjal\u00eb p\u00ebr nj\u00eb “shtrirje” t\u00eb pand\u00ebrprer\u00eb ekzistenciale tej kufijve shqisor\u00eb, tek e p\u00ebrtejshmja, e p\u00ebrjetshmja. N\u00eb k\u00ebt\u00eb fush\u00eb l\u00ebviz p\u00ebrvoja fetare; tashm\u00eb paraqitet si shprehje primitive fetare, si\u00e7 \u00ebsht\u00eb pneumatolepsia [sundimi i shpirtrave]; kalon n\u00eb lart\u00ebsimet shpirt\u00ebrore mistike, p\u00ebr t\u00eb arritur kulmin n\u00eb kap\u00ebrcimin ekzistencial, n\u00eb metamorfoz\u00ebn ontologjike “nga lavdia n\u00eb lavdi” (II Korint. 3:18), n\u00eb shoq\u00ebrin\u00eb e dashuris\u00eb me Per\u00ebndin\u00eb .<\/p>\n

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<\/span>\u00a0 \u00a0 Mbar\u00ebbot\u00ebrore \u00ebsht\u00eb perspektiva e feve t\u00eb m\u00ebdha.<\/strong><\/span><\/h4>\n

1.<\/strong>\u00a0 \u00a0 Vizioni i nj\u00eb shoq\u00ebrie mbar\u00ebbot\u00ebrore ka qen\u00eb gjithnj\u00eb karakteristik\u00eb e feve t\u00eb m\u00ebdha\u00a0 . Dhe k\u00ebt\u00eb globalizim shpirt\u00ebror, kulturor, ato u p\u00ebrpoq\u00ebn ta arrinin me p\u00ebrhapjen e besimit t\u00eb tyre n\u00eb rrethe gjeografike gjithnj\u00eb e m\u00eb t\u00eb m\u00ebdha; fillimisht Budizmi, m\u00eb pas Krishterimi dhe me von\u00eb Islami. Nga ky veprim rezultuan edhe sferat e njohura t\u00eb influenc\u00ebs s\u00eb feve t\u00eb ndryshme. Shkollat e shum\u00ebllojshme t\u00eb Induizmit, duke theksuar relativitetin dhe pluralizmin e t\u00eb v\u00ebrtetave fetare, nuk vepruan me zell p\u00ebr t\u00eb arritur evidentimin e tyre jasht\u00eb. Fet\u00eb q\u00eb lul\u00ebzuan n\u00eb Kin\u00eb, duke ndjekur rrug\u00ebn e tyre, adoptuan n\u00eb koh\u00ebt e vjetra propozimet e Konfucit n\u00eb p\u00ebrputhje me th\u00ebniet kontradiktore t\u00eb propozuara nga Lao-Tse, nd\u00ebrsa p\u00ebrvet\u00ebsuan dhe zhvilluan ide t\u00eb r\u00ebnd\u00ebsishme t\u00eb Mahajana Budizmit . N\u00eb epok\u00ebn e sotme, populli kinez – le t\u00eb mos harrohet – p\u00ebrb\u00ebn nj\u00eb t\u00eb pest\u00ebn e popullsis\u00eb s\u00eb Tok\u00ebs, p\u00ebrqafoi teorin\u00eb marksiste, t\u00eb cil\u00ebn e p\u00ebrpunoi Mao Ce Duni dhe e rip\u00ebrshtasin mjesht\u00ebrisht pasardh\u00ebsit e tij.<\/p>\n

\u00a0 \u00a0 Dallimi baz\u00eb i vizionit fetar nga globalizimi modern \u00ebsht\u00eb se fet\u00eb synojn\u00eb universalizimin, duke propozuar t\u00eb v\u00ebrtetat e tyre dogmatike dhe parimet e sjelljes. Dhe t\u00eb gjitha fet\u00eb, n\u00eb nj\u00eb m\u00ebnyr\u00eb apo n\u00eb nj\u00eb tjet\u00ebr, kan\u00eb theksuar nevoj\u00ebn e simpatis\u00eb, but\u00ebsis\u00eb, njeridashjes, thjesht\u00ebsis\u00eb dhe drejt\u00ebsis\u00eb. N\u00eb hap\u00ebsir\u00ebn e feve monoteiste, qendra konstante e referimit dhe e p\u00ebrballimit t\u00eb njeriut, si dhe t\u00eb problemeve shoq\u00ebrore, ka qen\u00eb besimi tek Per\u00ebndia i gjall\u00eb, Krijuesi dhe mbrojt\u00ebsi i gjith\u00ebsis\u00eb.<\/p>\n

\u00a0 \u00a0 Por, krahas kontributit t\u00eb tyre n\u00eb afrimin e njer\u00ebzve dhe t\u00eb popujve, fet\u00eb shpesh kan\u00eb qen\u00eb faktor\u00eb konfliktesh t\u00eb tmerrshme dhe ndarjesh t\u00eb papajtueshme, q\u00eb ngrit\u00ebn n\u00eb planetin ton\u00eb perde t\u00eb ndryshme prej \u00e7eliku, krijuan grupe kulturash t\u00eb mbyllura hermetikisht dhe ndaluan rrug\u00ebn drejt bashk\u00ebjetes\u00ebs harmonike mbar\u00ebbot\u00ebrore. Nuk jan\u00eb t\u00eb pakta rastet kur fet\u00eb, n\u00eb kombinim me politika t\u00eb ndryshme, kan\u00eb p\u00ebrkrahur arroganc\u00ebn dhe agresivitetin e shum\u00eb popujve.<\/p>\n

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<\/span>\u00a0 \u00a0 Q\u00ebndresa e shum\u00ebllojshm\u00ebris\u00eb fetare.<\/strong><\/span><\/h4>\n

2.\u00a0 \u00a0a)<\/strong>\u00a0 N\u00eb disa periudha historike dhe n\u00eb disa qendra t\u00eb ve\u00e7anta fetare, \u00ebsht\u00eb kultivuar pik\u00ebpamja se shoq\u00ebria mbar\u00ebbot\u00ebrore do t\u00eb realizohej me imponimin e nj\u00eb feje konkrete. Dhe n\u00eb k\u00ebt\u00eb drejtim, u mobilizua jo vet\u00ebm fjala dhe puna filantropike, por, me t\u00eb nj\u00ebjtin entuziaz\u00ebm, dhuna dhe lufta. Natyrisht, gjithnj\u00eb me mendimin ose me preteksin se \u00ebsht\u00eb fjala p\u00ebr …t\u00eb mir\u00ebn e t\u00eb tjer\u00ebve.<\/p>\n

\u00a0 \u00a0 Sot, asnj\u00eb studiues i fenomenit t\u00eb fes\u00eb nuk p\u00ebrkrah nj\u00eb mund\u00ebsi t\u00eb till\u00eb. Pluralizmi fetar \u00ebsht\u00eb nj\u00eb fakt i padiskutuesh\u00ebm. Nj\u00eb nga statistikat e fundit (1991), p\u00ebr numrin e p\u00ebrgjithsh\u00ebm t\u00eb popullsis\u00eb s\u00eb planetit prej 5.480.010.000 njer\u00ebzish, jep k\u00ebto shifra12: t\u00eb Krishter\u00eb: 33,4% (1.833.022.000). Mysliman\u00eb: 17,7% (971.328.700). Pa fe: 16% (876.232.000). Induist\u00eb: 13,4% (732.812.000). Budist\u00eb: 5,7% (314.939.000). Ateist\u00eb: 4,4% (240.310.000). Pasues t\u00eb traditave fetare kineze: 3,4% (187.107.000). Ithtar\u00eb t\u00eb feve t\u00eb reja: 2,6% (143.415.000). Ithtar\u00eb t\u00eb besimeve tradicionale racore: 1,8% (96.531.000). Dhe vijojn\u00eb, n\u00eb p\u00ebrqindje m\u00eb pak se 0,3% p\u00ebr \u00e7do komunitet 121.S. Markham (ed.). A World Religius Reader, Blackwell, Oxford 1996, repr. 1997, fq. 356-7. Shifrat llogariten n\u00eb baz\u00eb t\u00eb t\u00eb dh\u00ebnave q\u00eb japin: United Nations, World Population Prospects 1990, U.N. (ed.), New York 1991, dhe D.B. Barret, World Christian Encyclopaedia. A comparative study of churches and religions in the modern world, AD 1900-2000, Oxford University Press, Nairobi 1982, sipas dinamik\u00ebs s\u00eb vitit 1991, si dhe t\u00eb dh\u00ebnave m\u00eb t\u00eb reja. Statistikat fetarologjike p\u00ebr shum\u00eb arsye duhen marr\u00eb parasysh vet\u00ebm n\u00eb m\u00ebnyr\u00eb indikative. P. sh. n\u00eb numrin e t\u00eb krishter\u00ebve llogariten t\u00eb gjith\u00eb t\u00eb pag\u00ebzuarit, n\u00eb numrin e mysliman\u00ebve t\u00eb gjith\u00eb banor\u00ebt e nj\u00eb vendi. Numri i agnosticist\u00ebve ose i ateist\u00ebve llogariten n\u00eb var\u00ebsi t\u00eb banor\u00ebve t\u00eb shteteve (si Kina), ku sundon ideologji ateiste. Sipas nj\u00eb p\u00ebrllogaritjeje tjet\u00ebr, fet\u00eb kryesore n\u00eb bot\u00eb gjat\u00eb vitit 1995, kishin pothuaj k\u00ebt\u00eb kapacitet: 1.470 milion\u00eb t\u00eb krishter\u00eb, 910 milion\u00eb mysliman\u00eb, 720 milion\u00eb induist\u00eb, 330 milion\u00eb budist\u00eb, 220 milioin\u00eb animist\u00eb (pasues t\u00eb besime racore), 1.200 milion\u00eb agnosticist\u00eb dhe ateist\u00eb. V. Odon, Les Religions dans le Monde, Flamarion, Dominos, Paris 1995, fq. 14. D.C. Barret, n\u00eb vepr\u00ebn e tij voluminoze q\u00eb p\u00ebrmend\u00ebm (fq. 6), duke p\u00ebrpunuar t\u00eb dh\u00ebnat statistikore me kujdes dhe me p\u00ebrllogaritje t\u00eb detajuara, parashikonte se n\u00eb vitin 2000 pas Kr., n\u00eb numrin e p\u00ebrgjithsh\u00ebm t\u00eb popullsis\u00eb s\u00eb Tok\u00ebs prej 6.259.642.000, do t\u00eb ishin:<\/p>\n

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T\u00eb Krishter\u00ebt:\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a02.019.921.366\u00a0\u00a0\u00a0\u00a0 32,3%<\/strong><\/p>\n

Mysliman\u00ebt:\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 1.200.653.040\u00a0 \u00a0 \u00a0 \u00a0 19,2%<\/p>\n

Pa fe:\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a01.071.888.370\u00a0 \u00a0 \u00a0 \u00a0 \u00a017,1%<\/p>\n

Induist\u00ebt:\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0859.252.260\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a013,7%<\/p>\n

Budist\u00ebt:\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0359.092.100\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a05,7%<\/p>\n

Ateist\u00ebt:\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 262.447.550\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a04,2%<\/p>\n

Pasuesit e traditave fetare\u00a0 kineze:\u00a0 \u00a0 \u00a0 \u00a0158.470.664\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a02,5%<\/p>\n

Pasuesit e feve t\u00eb reja:\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0138.263.800\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 2,2%<\/p>\n

Pasuesit e besimeve racore:\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0100.535.850\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a01,6%<\/p>\n

fetar, sik\u00ebt, hebrenjt\u00eb, shamanist\u00ebt, konfucian\u00ebt tradicional\u00eb, bahai, xhainist\u00ebt dhe shindoist\u00ebt.<\/p>\n

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\u00a0 \u00a0 Me emigrimin e popullatave n\u00eb vende t\u00eb tjera dhe, kryesisht, n\u00eb qytete t\u00eb reja t\u00eb m\u00ebdha, pothuajse n\u00eb t\u00eb gjitha kontinentet, prania e shum\u00eb komuniteteve fetare \u00ebsht\u00eb e nj\u00ebkohshme n\u00eb t\u00eb nj\u00ebjtin rajon dhe shoq\u00ebri. N\u00ebp\u00ebr bot\u00eb t\u00eb krishter\u00ebt jan\u00eb vendosur n\u00eb t\u00eb 270 vendet e planetit, jofetar\u00ebt n\u00eb 236 vende, bahai n\u00eb 220, mysliman\u00ebt n\u00eb 184, ateist\u00ebt n\u00eb 139, hebrenjt\u00eb n\u00eb 134, ithtar\u00ebt e besimeve racore n\u00eb 104. Besimet e tjera ndodhen n\u00eb m\u00eb pak se 10 vende secili. K\u00ebto statistika, edhe pse mund t\u00eb jen\u00eb relative, v\u00ebrtetojn\u00eb pa dyshim pluralizmin e sot\u00ebm t\u00eb besimeve fetare.<\/p>\n

b)\u00a0<\/strong> \u00a0 N\u00eb nj\u00eb periudh\u00eb t\u00eb k\u00ebtij shekulli \u00ebsht\u00eb kultivuar aspirata – sidomos me mbizot\u00ebrimin e ideologjis\u00eb komuniste – se konvergjenca dhe nj\u00ebtrajtshm\u00ebria fetare n\u00eb tok\u00eb do t\u00eb arrihej p\u00ebrfundimisht me zhdukjen dinamike ose me mohimin e plot\u00eb t\u00eb fes\u00eb. Nj\u00eb shembull i skajsh\u00ebm i k\u00ebtij planifikimi ka qen\u00eb Shqip\u00ebria, ku me forc\u00eb u imponua uniformiteti ateist. Nj\u00eb aspirat\u00eb e ngjashme nga ana e kund\u00ebrt u kultivua n\u00eb vende t\u00eb tjera, q\u00eb ishin ndikuar nga ana kulturore nga kapitalizmi, me p\u00ebrhapjen e pik\u00ebpamjes se thjesht feja do t\u00eb b\u00ebhet e pavlefshme. Njeriut do t’i nevojitet gjithnj\u00eb e m\u00eb pak, p\u00ebrderisa zgjidhjet e problemeve t\u00eb veta do t’i gjej\u00eb tek shkenca dhe teknologjia. K\u00ebshtu u p\u00ebrkrah mendimi se feja do t\u00eb vdes\u00eb nga dekadenca ose nga asfiksia. Por, parashikimi se afrimi i njer\u00ebzve do t\u00eb vinte me fundin e fes\u00eb, nuk doli i v\u00ebrtet\u00eb.<\/p>\n

c)<\/strong>\u00a0 \u00a0 Nuk ka mbaruar ende shekulli i nj\u00ebzet\u00eb dhe ngjarjet kan\u00eb treguar se sa t\u00eb cek\u00ebta dhe t\u00eb thjesht\u00ebsuara ishin k\u00ebto koncepte. Shekulli i 19-t\u00eb u mbyll me shpalljen e Ni\u00e7es se “Per\u00ebndia vdiq, …dhe e vram\u00eb ne!”. Por shekulli i 20-t\u00eb dhe bashk\u00eb me t\u00eb edhe mij\u00ebvje\u00e7ari i dyt\u00eb – mbaron me nj\u00eb rigjall\u00ebrim mahnit\u00ebs t\u00eb fes\u00eb. Mbi 70,2% e popullsis\u00eb s\u00eb Tok\u00ebs ka adoptuar nj\u00eb besim fetar dhe m\u00eb shum\u00eb se gjysma e njer\u00ebzimit t\u00eb sot\u00ebm vazhdon, me nj\u00ebr\u00ebn ose tjetr\u00ebn m\u00ebnyr\u00eb, t\u00eb besoj\u00eb tek Per\u00ebndia. Kjo dinamik\u00eb e re ka nd\u00ebrmarr\u00eb nj\u00eb rol t\u00eb r\u00ebnd\u00ebsish\u00ebm edhe n\u00eb fush\u00ebn e politik\u00ebs (l\u00ebvizja Khomeini n\u00eb Iran, luft\u00ebtar\u00ebt mysliman\u00eb n\u00eb Algjeri, organizimi i mysliman\u00ebve n\u00eb Turqi, “partit\u00eb e zeza” n\u00eb Izrael, l\u00ebvizjet e induist\u00ebve n\u00eb Sri Lanka, rritja e rrymave protestante ekstremiste n\u00eb Bot\u00ebn e Tret\u00eb).<\/p>\n

\u00a0 \u00a0 Pas r\u00ebnies s\u00eb ideologjis\u00eb komuniste, n\u00eb shum\u00eb vende po zhvillohet nj\u00eb tip i ve\u00e7ant\u00eb i Islamit, i cili u ofron mbrojtje, bashkim, strehim dhe dinjitet t\u00eb varf\u00ebrve, shpres\u00eb p\u00ebr afirmim dhe drejt\u00ebsi shoq\u00ebrore t\u00eb braktisurve\u00a0 . K\u00ebshtu po formohet nj\u00eb proletariat i ri, i cili armatoset me vendosm\u00ebri, q\u00ebndres\u00eb dhe militantiz\u00ebm fetar.<\/p>\n

\u00a0 \u00a0 Por, nj\u00ebkoh\u00ebsisht po zhvillohet nj\u00eb shakullim\u00eb shum\u00eb e fuqishme idesh t\u00eb reja fetare dhe grupesh me p\u00ebrb\u00ebrje t\u00eb ndryshme. K\u00ebshtu, shfaqet nj\u00eb “agresion i relatives” p\u00ebr t\u00eb z\u00ebvend\u00ebsuar absoluten fetare. Pranohet pluralizmi n\u00eb kund\u00ebrshtim me rregullat absolute dhe t\u00eb v\u00ebrtetat absolute, t\u00eb cilat cil\u00ebsohen si dogmatizma dhe autoritarizma. P\u00ebrpar\u00ebsi u jepet p\u00ebrvoj\u00ebs, v\u00ebshtrimit dhe jo njohuris\u00eb, dogm\u00ebs apo institucionit. Duke pasur si protagonist kryesor mendimin indian, propozohet ideja e “absoluteve alternative”. P\u00ebrfundimisht, paraqitet nj\u00eb \u00e7rregullim i shum\u00eb besimeve fetare, si dhe krijimi i nj\u00eb nebuloze grupesh, ku g\u00ebrshetohen misticizmat e shum\u00ebllojshme me urtit\u00eb dhe praktikat e ndryshme t\u00eb vjetra lindore . Shoq\u00ebrit\u00eb e varfra t\u00eb Bot\u00ebs s\u00eb Tret\u00eb, si dhe ato ish-komuniste, jan\u00eb m\u00eb se t\u00eb prekshme nga k\u00ebto ndikime, por pa u p\u00ebrjashtuar edhe Evropa dhe Amerika e Veriut nga k\u00ebto acarime.<\/p>\n

\u00a0 \u00a0 R\u00ebnd\u00ebsia e fenomenit fetar n\u00eb formimin e kultur\u00ebs s\u00eb shekullit t\u00eb ardhsh\u00ebm, \u00ebsht\u00eb tashm\u00eb e dukshme. Madje para pak vitesh, nj\u00eb pedagog i shquar amerikan i studimeve strategjike, Sammuel O. Huntington, me vepr\u00ebn e tij \u201cP\u00ebrplasja e kulturave” , ka parashikuar nj\u00eb p\u00ebrplasje t\u00eb kultur\u00ebs per\u00ebndimore, si\u00e7 \u00ebsht\u00eb formuar nga romano-katolicizmi dhe protestantizmi, me kultur\u00ebn lindore, n\u00eb t\u00eb cil\u00ebn p\u00ebrve\u00e7 Islamit ai p\u00ebrfshin edhe Krishterimin Orthodhoks. Sigurisht, nj\u00eb studiues i feve ka objeksione serioze p\u00ebr sa i p\u00ebrket trajtimit t\u00eb fenomenit fetar nga ana e studiuesit n\u00eb fjal\u00eb, dhe nj\u00eb historian p\u00ebr sa i p\u00ebrket p\u00ebrdorimit t\u00eb rezultateve t\u00eb shkenc\u00ebs historike dhe seriozitetit t\u00eb shum\u00eb pretendimeve t\u00eb autorit .<\/p>\n

\u00a0 \u00a0 Pas parashikimeve p\u00ebr p\u00ebrplasje kulturash me sa duket vjen arroganca e gjoja kultur\u00ebs m\u00eb t\u00eb mir\u00eb dhe preokupimi se si do t\u00eb mbrohet ajo. Gjithashtu, p\u00ebrcjellja e mesazhit indirekt: “Jemi t\u00eb k\u00ebrc\u00ebnuar. Duhet t\u00eb p\u00ebrgatitemi p\u00ebr t’u mbrojtur”. Analiza b\u00ebhet n\u00eb baz\u00eb t\u00eb skemave a priori; p.sh. afrim i bot\u00ebs orthodhokse me Islamin, duke injoruar baz\u00ebn theologjike dhe dallimet historike e kulturore midis dy feve.<\/p>\n

\u00a0 \u00a0 Por bioma fetare ka dinamik\u00ebn e vet dhe nuk iu bindet kufizimeve skematike t\u00eb strategjis\u00eb s\u00eb t\u00eb m\u00ebdhenjve. N\u00eb k\u00ebrkimet dhe zhvillimin fetar ka gjithmon\u00eb di\u00e7ka pa pesh\u00eb q\u00eb vjen jasht\u00eb hap\u00ebsir\u00ebs s\u00eb parashikimeve njer\u00ebzore. P\u00ebr nd\u00ebrgjegjen fetare t\u00eb miliarda njer\u00ebzve, p\u00ebrtej zhvillimeve t\u00eb njer\u00ebzimit, ndodhet nj\u00eb tjet\u00ebr fuqi, p\u00ebrkujdesje dhe dashuri, ajo e Per\u00ebndis\u00eb.<\/p>\n

\u00a0 \u00a0Por, sado t\u00eb mos jet\u00eb dakord radikalisht dikush me shum\u00eb pika t\u00eb analiz\u00ebs historike t\u00eb Huntingtonit, studimi i tij tregon se parametri i fes\u00eb ruan nj\u00eb r\u00ebnd\u00ebsi t\u00eb jasht\u00ebzakonshme dhe do t\u00eb ket\u00eb r\u00ebnd\u00ebsi edhe m\u00eb t\u00eb madhe n\u00eb vitet q\u00eb do t\u00eb vijn\u00eb.<\/p>\n

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<\/span>\u00a0 \u00a0 Rip\u00ebrshtatja e marr\u00ebdh\u00ebnive midis feve<\/em><\/strong><\/span><\/h4>\n

3.\u00a0\u00a0<\/strong>\u00a0 Gjat\u00eb procesit t\u00eb globalizimit rip\u00ebrshtaten edhe marr\u00ebdh\u00ebniet midis feve:<\/p>\n

a)\u00a0<\/strong>\u00a0 Q\u00eb nga fundi i shek. t\u00eb 19-t\u00eb, grupe intelektual\u00ebsh me bindje t\u00eb ndryshme fetare, jan\u00eb p\u00ebrpjekur t\u00eb flasin p\u00ebr formimin e nj\u00eb feje t\u00eb re, t\u00eb p\u00ebrbashk\u00ebt, duke k\u00ebrkuar em\u00ebruesat e p\u00ebrbashk\u00ebt. Madje, pas Luft\u00ebs s\u00eb Dyt\u00eb Bot\u00ebrore u zhvillua tendenca e bashk\u00ebpunimit t\u00eb feve p\u00ebr \u00e7\u00ebshtje konkrete, si p.sh. p\u00ebr paqen (World Conference on Religion and Peace). Por, b\u00ebrthama kompakte konservatore e shumic\u00ebs s\u00eb komuniteteve fetare, doli kund\u00ebr. K\u00ebshtu q\u00eb k\u00ebto p\u00ebrpjekje mbeten nj\u00eb tendenc\u00eb e disa intelektual\u00ebve, q\u00eb shpesh shk\u00ebputen nga jeta organike e komunitetit konkret fetar dhe si rezultat ata u m\u00ebnjanuan dhe z\u00ebri i tyre u b\u00eb indiferent p\u00ebr shumic\u00ebn e njer\u00ebzve. Megjithat\u00eb, k\u00ebrkimet p\u00ebr nj\u00eb “fe mbar\u00ebbot\u00ebrore” po vazhdojn\u00eb .<\/p>\n

b)\u00a0<\/strong> \u00a0 Shum\u00eb shpresa p\u00ebr afrim dhan\u00eb fillimisht p\u00ebrpjekjet e ndryshme p\u00ebr dialog nd\u00ebrmjet p\u00ebrfaq\u00ebsuesve t\u00eb dy ose me shum\u00eb komuniteteve fetare. Por, pas njohjes m\u00eb t\u00eb ngusht\u00eb, vjen zhg\u00ebnjimi nga kontradiktat dhe divergjencat e konstatuara. Megjithat\u00eb, rruga p\u00ebr komunikim dhe dialog mbetet e r\u00ebnd\u00ebsishme, dhe nuk \u00ebsht\u00eb ve\u00e7se ajo e mir\u00ebkuptimit reciprok .<\/p>\n

c)\u00a0<\/strong> \u00a0Nj\u00eb tendenc\u00eb e tret\u00eb thekson detyr\u00ebn e respektimit t\u00eb liris\u00eb dhe ve\u00e7antis\u00eb s\u00eb tjetrit, pranimin e shum\u00ebform\u00ebsis\u00eb dhe bashkekzistenc\u00ebn e nd\u00ebrgjegjshme paq\u00ebsore. N\u00eb vend t\u00eb izolimit dhe t\u00eb kultivimit t\u00eb armiq\u00ebsis\u00eb, rekomandohet sa m\u00eb shum\u00eb bashk\u00ebpunim p\u00ebr \u00e7\u00ebshtje t\u00eb aprovimit dhe interesit t\u00eb p\u00ebrbashk\u00ebt, si\u00e7 \u00ebsht\u00eb drejt\u00ebsia shoq\u00ebrore dhe rregullimi paq\u00ebsor i divergjencave n\u00eb nivel lokal dhe universal. \u00c7do komunitet fetar gjat\u00eb shekujve ka zhvilluar parimet, frym\u00ebzimet dhe praktikat e veta, q\u00eb mund t\u00eb rezultojn\u00eb te \u00e7muara p\u00ebr arritjen e bashk\u00ebjetes\u00ebs harmonike t\u00eb njer\u00ebzve.<\/p>\n

\u00a0 \u00a0 Tek dukuria e posa\u00e7me e globalizimit, me tendenc\u00ebn e imponimit t\u00eb nj\u00eb kulture nga nj\u00eb qend\u00ebr konkrete e pushtetit, komunitetet fetare parashikohet se do t\u00eb jen\u00eb qendra rezistence. Fet\u00eb ofrohen si k\u00ebshtjella identiteti p\u00ebr shum\u00eb popuj p\u00ebr ruajtjen e fizionomis\u00eb s\u00eb tyre. Pritet q\u00eb ato t\u00eb zhvillohen n\u00eb ishuj sigurie, ku njer\u00ebzit gjejn\u00eb streh\u00eb p\u00ebr t’iu shmangur t\u00eb k\u00ebqijave q\u00eb sjell globalizimi. P\u00ebrfundimisht, k\u00ebrkimi i realitetit suprem, i s\u00eb v\u00ebrtet\u00ebs, i kap\u00ebrcimit t\u00eb vdekjes, mbetet nj\u00eb d\u00ebshir\u00eb e thell\u00eb dhe e drejt\u00eb e \u00e7do njeriu.<\/p>\n

\u00a0 \u00a0 Gjithashtu, globalizimi pritet q\u00eb t\u00eb kontribuoj\u00eb n\u00eb rritjen dhe zhvillimin e far\u00ebrave dhe tendencave t\u00eb gabuara n\u00eb gjirin e shum\u00eb feve. Besimet fetare t\u00eb ve\u00e7anta jan\u00eb grupe organike n\u00eb zhvillim, q\u00eb b\u00ebhen pre e ndikimeve, asimilojn\u00eb dhe adoptojn\u00eb ide t\u00eb reja. Ato nuk l\u00ebvizin n\u00eb boshll\u00ebk abstrakt; por rip\u00ebrshtaten. Gjat\u00eb shekullit t\u00eb fundit, ku iu dha emfaz\u00eb \u00e7\u00ebshtjeve t\u00eb paqes, t\u00eb drejt\u00ebsis\u00eb, t\u00eb barazis\u00eb s\u00eb popujve, liris\u00eb, t\u00eb drejtave t\u00eb njeriut dhe t\u00eb dashuris\u00eb, shum\u00eb shkrimtar\u00eb q\u00eb b\u00ebjn\u00eb pjes\u00eb n\u00eb fe t\u00eb ndryshme, jo thjesht i kan\u00eb adoptuar por, edhe jan\u00eb p\u00ebrpjekur p\u00ebr t’i paraqitur secili si pjes\u00eb p\u00ebrb\u00ebr\u00ebse t\u00eb fes\u00eb s\u00eb tyre. Nuk ka r\u00ebnd\u00ebsi p\u00ebr tem\u00ebn ton\u00eb sakt\u00ebsia historike e k\u00ebtyre pretendimeve, por fakti i ekzistenc\u00ebs s\u00eb d\u00ebshir\u00ebs p\u00ebr afrim. Nd\u00ebrgjegjja fetare gatuhet, rip\u00ebrshtatet, rinovohet sipas t\u00eb dh\u00ebnave t\u00eb reja, ndikohet si nga ide t\u00eb reja ashtu dhe nga t\u00eb vjetra gjat\u00eb ecjes drejt globalizimit, por e ka mund\u00ebsin\u00eb edhe p\u00ebr t\u00eb ndikuar mbi form\u00ebn e saj p\u00ebrfundimtare.<\/p>\n

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C
\nP\u00cbRGJEGJ\u00cbSIA DHE KONTRIBUTI ORTHODHOKS<\/strong><\/h4>\n

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<\/span>\u00a0 \u00a0 Dinamika e biom\u00ebs fetare.<\/em><\/strong><\/span><\/h4>\n

1.\u00a0<\/strong> \u00a0Kontributi i biom\u00ebs fetare t\u00eb sh\u00ebndosh\u00eb n\u00eb nd\u00ebrhyrjet korrigjuese q\u00eb duhen kryer p\u00ebr sh\u00ebrimin e pasojave t\u00eb shumta negative t\u00eb globalizimit, \u00ebsht\u00eb p\u00ebrcaktues dhe i paz\u00ebvend\u00ebsuesh\u00ebm. Sepse besimi fetar ndikon n\u00eb thell\u00ebsin\u00eb e nd\u00ebrgjegjes dhe vullnetit njer\u00ebzor, formon mendimin, moralin dhe karakterin e njer\u00ebzve. Mbar\u00eb bot\u00ebn mund ta \u00e7ojn\u00eb drejt peripecive tragjike individ\u00ebt egocentrist\u00eb q\u00eb zakonisht krijojn\u00eb grupe t\u00eb ndryshme arrogante. K\u00ebt\u00eb virus vdekjeprur\u00ebs t\u00eb egoizmit, vet\u00ebm bioma fetare e v\u00ebrtet\u00eb \u00ebsht\u00eb n\u00eb gjendje ta neutralizoj\u00eb. Ndaj, q\u00eb t\u00eb p\u00ebrballohen pasojat negative t\u00eb globalizimit, n\u00eb t\u00eb gjitha nivelet e vendimmarrjes duhen personalitete q\u00eb do t\u00eb frym\u00ebzohen nga gjykimi i sakt\u00eb dhe i drejt\u00eb, nd\u00ebrgjegjja e past\u00ebr, nga d\u00ebshira p\u00ebr nj\u00eb bot\u00eb paq\u00ebsore duke respektuar lirin\u00eb dhe ve\u00e7antit\u00eb e \u00e7do personi njer\u00ebzor dhe \u00e7do populli. Sa m\u00eb autentike dhe e past\u00ebr t\u00eb jet\u00eb bioma fetare, aq m\u00eb me vendosm\u00ebri ndihmon me nj\u00eb kontribut pozitiv n\u00eb sken\u00ebn bot\u00ebrore, me zgjimin dhe frym\u00ebn militante t\u00eb grupeve dhe popujve t\u00eb organizuar.<\/p>\n

<\/span>\u00a0 \u00a0 Ekumenizmi, hap\u00ebsira shpirt\u00ebrore e Orthodhoksis\u00eb<\/strong><\/em><\/span><\/h4>\n

2.<\/strong>\u00a0 \u00a0 T\u00eb krishter\u00ebt, madje ne orthodhoks\u00ebt, nuk ndjejm\u00eb hutim dhe as nuk befasohemi nga procesi i globalizimit. Ekumenizmi ka qen\u00eb hap\u00ebsira jon\u00eb shpirt\u00ebrore e vet\u00ebkuptueshme. Dimensioni i globalizmit \u00ebsht\u00eb pjes\u00eb p\u00ebrb\u00ebr\u00ebse baz\u00eb e Orthodhoksis\u00eb. Q\u00eb n\u00eb kapitullin e par\u00eb t\u00eb Shkrimit t\u00eb Shenjt\u00eb (Gjen. 1:1), theksohet se qielli, dheu, gjinia njer\u00ebzore, t\u00eb gjitha, u krijuan nga Per\u00ebndia; nd\u00ebrsa kapitujt e fundit t\u00eb tij (Apok. Jn. 21-22) i kushtohen vizionit t\u00eb qiellit t\u00eb ri dhe tok\u00ebs s\u00eb re (Apok. 21:1). Me Trup\u00ebzimin e Saj, Fjala e Per\u00ebndis\u00eb mori t\u00ebr\u00eb natyr\u00ebn njer\u00ebzore dhe i fton n\u00eb Mbret\u00ebrin\u00eb e Tij q\u00eb t\u00eb gjith\u00eb, pa p\u00ebrjashtim, pa dallim race, gjuhe, prejardhjeje. S\u00eb fundi, universaliteti i Ungjillit t\u00eb Jisu Krishtit kap\u00ebrcen madje edhe sfer\u00ebn e mbar\u00ebnjer\u00ebzores, shtrihet n\u00eb mbar\u00eb krijes\u00ebn, n\u00eb t\u00eb cil\u00ebn njeriu merr pjes\u00eb organikisht.<\/p>\n

\u00a0 \u00a0 Doktrina e krishter\u00eb u d\u00ebgjua p\u00ebr her\u00eb t\u00eb par\u00eb n\u00eb nj\u00eb vend dhe koh\u00eb konkrete, por q\u00eb n\u00eb fillim kishte dhe ende ruan vendosm\u00ebrisht karakterin e saj mbar\u00ebbot\u00ebror dhe eskatologjik. N\u00eb Letrat e Apostull Pavlit theksohet ve\u00e7an\u00ebrisht globalizmi n\u00eb raport me misterin e Kish\u00ebs. Ky vizion universal arrin kulmin, kur Pavli i referohet vullnetit t\u00eb Per\u00ebndis\u00eb, “misterit t\u00eb vullnetit t\u00eb tij”, q\u00eb pritet t\u00eb realizohet “sipas planit kur t\u00eb plot\u00ebsohen koh\u00ebt, q\u00eb t\u00eb p\u00ebrmblidhen t\u00eb gjitha m\u00eb Krishtin, edhe ato q\u00eb jan\u00eb n\u00eb qiejt, dhe ato mbi dhe” (Efes. 1:9-10).<\/p>\n

\u00a0 \u00a0 P\u00ebr t\u00eb shkruar mesazhin e krishter\u00eb, gjat\u00eb faz\u00ebs s\u00eb par\u00eb t\u00eb p\u00ebrhapjes s\u00eb tij n\u00ebp\u00ebr bot\u00eb, u p\u00ebrdor gjuha greke dhe kultura greke, nj\u00eb nga karakteristikat baz\u00eb t\u00eb s\u00eb cil\u00ebs ka qen\u00eb karakteri ekumenik . Ky ka p\u00ebrshkuar sidomos filozofin\u00eb, shkenc\u00ebn, artin dhe gjuh\u00ebn greke, q\u00eb leht\u00ebsonte komunikimin e shum\u00ebllojsh\u00ebm nd\u00ebrmjet njer\u00ebzve dhe popujve. Nd\u00ebrgjegjja ekumenike u kultivua me nj\u00eb forc\u00eb t\u00eb re nga Hierark\u00ebt e m\u00ebdhenj dhe M\u00ebsuesit Ekumenik\u00eb t\u00eb shekullit t\u00eb kat\u00ebrt, t\u00eb cil\u00ebt realizuan kompozimin e mendimit ekumenik t\u00eb lasht\u00eb grek dhe t\u00eb besimit t\u00eb krishter\u00eb. Edhe m\u00eb von\u00eb, n\u00eb takimin e saj me popujt e Evrop\u00ebs Juglindore, “perandoria bizantine sakrifikon ekumenizmin e gjuh\u00ebs greke p\u00ebr t\u00eb ruajtur globalizmin e kultur\u00ebs s\u00eb saj” .<\/p>\n

\u00a0 \u00a0 E t\u00ebr\u00eb jeta orthodhokse adhuruese l\u00ebviz n\u00eb k\u00ebt\u00eb vizion mbar\u00ebbot\u00ebror. B\u00ebrtham\u00ebn e saj e p\u00ebrb\u00ebn Lutja drejtuar Zotit: “ardht\u00eb mbret\u00ebria jote, u b\u00ebft\u00eb d\u00ebshira jote si n\u00eb qiell ashtu dhe mbi dhe”. Jo thjesht “p\u00ebr mua” ose “p\u00ebr ne”, por “kudo mbi dhe” . Besimtari, para se t’u referohet problemeve imediate t\u00eb “buk\u00ebs s\u00eb p\u00ebrditshme”, ftohet p\u00ebr t\u00eb l\u00ebvizur n\u00eb nj\u00eb horizont mbar\u00ebbot\u00ebror. Personalja dhe konkretja nuk e pengojn\u00eb at\u00eb p\u00ebr t\u00eb menduar t\u00eb p\u00ebrgjithshmen. N\u00eb \u00e7do Liturgji Hyjnore, e cila \u00ebsht\u00eb p\u00ebrmbledhje e misterit t\u00eb shp\u00ebtimit, lutjet fillojn\u00eb “p\u00ebr paqen n\u00eb mbar\u00eb bot\u00ebn” dhe arrijn\u00eb kulmin me blatimin e Dhuratave t\u00eb Nderuara, q\u00eb b\u00ebhet “nga t\u00eb gjitha dhe p\u00ebr t\u00eb gjitha”, “p\u00ebr gjith\u00eb bot\u00ebn”.<\/p>\n

\u00a0 \u00a0 T\u00eb gjitha t\u00eb kremtet e m\u00ebdha orthodhokse na hapin n\u00eb shpirt horizonte globalizmi. Tejet intensive \u00ebsht\u00eb kjo atmosfer\u00eb gjat\u00eb periudh\u00ebs s\u00eb Pashk\u00ebs dhe t\u00eb Pentikostis\u00eb. P\u00ebrgjith\u00ebsisht, vizioni mbar\u00ebbot\u00ebror mbetet perspektiva dinamike e doktrin\u00ebs dhe adhurimit orthodhoks .<\/p>\n

\u00a0 \u00a0 P\u00ebrballimi i drejt\u00eb i fenomenit t\u00eb globalizimit nga ana orthodhokse, nuk \u00ebsht\u00eb \u00e7\u00ebshtje ekskluzive e klerit apo e disa theolog\u00ebve laik\u00eb. Ai k\u00ebrkon preokupimin dhe q\u00ebndrimin e p\u00ebrgjegjsh\u00ebm t\u00eb t\u00eb gjith\u00eb pjes\u00ebtar\u00ebve laik\u00eb t\u00eb Kish\u00ebs, me studim serioz, analiz\u00eb dhe propozime lidhur me t\u00eb dh\u00ebnat shkencore, politike, kulturore dhe ekonomike. Do t\u00eb duhet nj\u00eb meditim i vazhduesh\u00ebm krijues n\u00eb t\u00eb gjitha fushat e shkencave humanitare, politike dhe ekonomike.<\/p>\n

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<\/span>\u00a0 \u00a0 \u00c7’k\u00ebrkohet nga Orthodhoksia.<\/strong><\/em><\/span><\/h4>\n

3.<\/strong>\u00a0 \u00a0Kisha Orthodhokse, sigurisht, nuk duhet t\u00eb ndjek\u00eb taktik\u00ebn e Kish\u00ebs Romano-katolike, t\u00eb nxitoj\u00eb t\u00eb prononcohet p\u00ebr \u00e7do problem q\u00eb del, duke p\u00ebrcaktuar zgjidhje t\u00eb detajuara. Kjo \u00ebsht\u00eb pun\u00eb e k\u00ebrkimeve t\u00eb studiuesve specialist\u00eb n\u00eb shkencat politike dhe shoq\u00ebrore.<\/p>\n

\u00a0 \u00a0 Ajo q\u00eb k\u00ebrkohet para s\u00eb gjithash nga Kisha mbetet rilindja shpirt\u00ebrore e njeriut, shp\u00ebtimi m\u00eb Krishtin, dh\u00ebnia kuptim jet\u00ebs. K\u00ebshtu ajo ofron m\u00eb t\u00eb r\u00ebnd\u00ebsishmen: kultivon nd\u00ebrgjegjen, formon personalitete, q\u00eb me konsekuenc\u00ebn e jet\u00ebs s\u00eb tyre forcojn\u00eb sistemin imunitar t\u00eb shoq\u00ebris\u00eb dhe e gjall\u00ebrojn\u00eb at\u00eb. Gj\u00ebja m\u00eb e nevojshme p\u00ebr epok\u00ebn e sotme jan\u00eb njer\u00ebzit q\u00eb disponojn\u00eb karakter, vizion, durim dhe dashuri t\u00eb sinqert\u00eb, q\u00eb mb\u00ebshtesin q\u00ebndres\u00ebn ndaj egocentrizmit – individual, komb\u00ebtar apo racor. Arroganca, mania p\u00ebr pushtet dhe hipokrizia nuk jan\u00eb vet\u00ebm karakteristika t\u00eb shteteve t\u00eb fuqishme dhe t\u00eb m\u00ebdha, por ato dep\u00ebrtojn\u00eb dhe rrojn\u00eb n\u00eb shpirtrat tan\u00eb.<\/p>\n

\u00a0 \u00a0 Kisha nuk mund t\u00eb b\u00ebj\u00eb pjes\u00eb n\u00eb klubin e t\u00eb fuqishm\u00ebve dhe t\u00eb pasurve. Fuqia e Orthodhoksis\u00eb nuk \u00ebsht\u00eb pajtuar dhe nuk \u00ebsht\u00eb mb\u00ebshtetur n\u00eb ushtrimin e pushtetit t\u00eb k\u00ebsaj bote. Teksti i famsh\u00ebm i Dostojevskit p\u00ebr Inkuizitorin e Madh , p\u00ebrcakton qart\u00eb ngasjen e madhe t\u00eb pushtetit t\u00eb k\u00ebsaj bote q\u00eb ka p\u00ebrballuar Per\u00ebndimi, por q\u00eb nuk ka qen\u00eb e panjohur edhe n\u00eb Lindje.<\/p>\n

\u00a0 \u00a0 Prania e Kish\u00ebs duhet t\u00eb jet\u00eb vazhdimisht profetike dhe kritike ndaj dukurive t\u00eb ndryshme t\u00eb pandjeshm\u00ebris\u00eb kundrejt mjerimit: me t\u00eb ushtruarit flijues t\u00eb sh\u00ebrbes\u00ebs s\u00eb saj; me ftes\u00ebn p\u00ebr pendes\u00eb t\u00eb vazhdueshme dhe konsekuente, me pjes\u00ebmarrje t\u00eb p\u00ebrhershme n\u00eb p\u00ebrpjekjet p\u00ebr drejt\u00ebsi dhe paqe; me jet\u00eb t\u00eb thjesht\u00eb, n\u00eb t\u00eb ushtruarit dhe vet\u00ebp\u00ebrmbajtje. Lumurimet, si\u00e7 i ka formuluar Krishti n\u00eb fjal\u00ebn e Tij mbi Mal, p\u00ebrcaktojn\u00eb moralin autentik t\u00eb saj. Q\u00ebllimi i jet\u00ebs s\u00eb krishter\u00eb orthodhokse mbetet marrja e Shpirtit t\u00eb Shenjt\u00eb. Dhe ky q\u00ebllim ndikon drejtp\u00ebrdrejt n\u00eb marr\u00ebdh\u00ebniet njer\u00ebzore, n\u00eb nivel lokal dhe global. Sepse “fryte t\u00eb Shpirtit” nuk jan\u00eb disa fluturime n\u00eb hap\u00ebsirat jasht\u00eb bot\u00ebs, por “dashuri, g\u00ebzim, paqe, mir\u00ebsi, besim, but\u00ebsi, vet\u00ebp\u00ebrmbajtje” (Gal. 5:22), pra, kap\u00ebrcimi i agresivitetit njer\u00ebzor dhe i konflikteve sociale, harmonizimi i marr\u00ebdh\u00ebnieve midis njer\u00ebzve dhe popujve.<\/p>\n

\u00a0 \u00a0 Kisha, me ndjenj\u00ebn ekumenike q\u00eb kultivon, jo vet\u00ebm kontribuon n\u00eb afrimin e njer\u00ebzve, por dhe shpall, n\u00eb m\u00ebnyr\u00eb simbolike dhe liturgjike, shoq\u00ebrin\u00eb mbar\u00ebbot\u00ebrore t\u00eb dashuris\u00eb. E parashijon at\u00eb si aspirat\u00eb eskatologjike. Si vizion dhe fest\u00eb. Kush d\u00ebshiron, le t\u00eb marr\u00eb pjes\u00eb. Ajo nuk e imponon me metoda dhune. E shpall me jet\u00ebn e besimtar\u00ebve t\u00eb saj. Mbret\u00ebria e Per\u00ebndis\u00eb “erdhi dhe po vjen”. Esht\u00eb fjala p\u00ebr nj\u00eb “ngjarje” e p\u00ebrjetuar n\u00eb jet\u00ebn e shenjtor\u00ebve, t\u00eb njohur dhe t\u00eb panjohur, q\u00eb ngush\u00ebllon n\u00eb m\u00ebnyr\u00eb profetike p\u00ebr mund\u00ebsit\u00eb e njer\u00ebzimit.<\/p>\n

\u00a0 \u00a0 Ajo q\u00eb e diferencon Kish\u00ebn nga \u00e7do sistem fetar \u00ebsht\u00eb marr\u00ebdh\u00ebnia thelb\u00ebsore me Per\u00ebndin\u00eb e gjall\u00eb, t\u00eb cil\u00ebn e ofron me fuqin\u00eb dhe hirin e komunitetit Eukaristik. “Sepse Per\u00ebndia \u00ebsht\u00eb ai q\u00eb vepron nd\u00ebr ju dhe t\u00eb doni e t\u00eb veproni sipas p\u00eblqimit t\u00eb Tij” (Filip. 2:13). Bota nuk ndodhet n\u00eb duart tona, por n\u00eb duart e Tij. Me realiz\u00ebm ne vazhdojm\u00eb rrug\u00ebn e Kryqit t\u00eb jet\u00ebs son\u00eb, duke synuar Ngjalljen. “Qiej t\u00eb rinj dhe tok\u00eb t\u00eb re, pas zotimit t\u00eb atij (sipas premtimit t\u00eb Per\u00ebndis\u00eb) presim, aty ku banon drejt\u00ebsia” (II Petrit 3:13). Fjal\u00ebt e fundit ‘aty ku banon drejt\u00ebsia’ p\u00ebrcaktojn\u00eb ndryshimin thelb\u00ebsor dallues t\u00eb vizionit t\u00eb krishter\u00eb mbar\u00ebbot\u00ebror nga \u00e7do form\u00eb tjet\u00ebr globalizimi.<\/p>\n

\u00a0 \u00a0 Kush beson thelb\u00ebsisht tek Krishti, q\u00eb ka marr\u00eb dhe ka p\u00ebrt\u00ebritur t\u00ebr\u00eb natyr\u00ebn njer\u00ebzore, kush merr pjes\u00eb me vet\u00ebdije n\u00eb Adhurimin hyjnor, kthehet n\u00eb t\u00eb p\u00ebrditshmen p\u00ebr t\u00eb zbatuar detyr\u00ebn ndaj lokales, duke synuar mbar\u00ebbot\u00ebroren.<\/p>\n

 <\/p>\n

<\/span>\u00a0 \u00a0 Sinopsis.<\/em><\/strong><\/span><\/h4>\n

\u00a0\u00a0\u00a0 Globalizimi \u00ebsht\u00eb tashm\u00eb nj\u00eb proces n\u00eb evolucion dhe nuk ka fuqi, me sa duket, q\u00eb t\u00eb mund ta ndaloj\u00eb at\u00eb. Ai i hap njer\u00ebzimit mund\u00ebsi t\u00eb shk\u00eblqyera dhe perspektiva t\u00eb papritura. Por, gjithashtu mbart turbullira dhe rivendosje t\u00eb nj\u00ebpasnj\u00ebshme. Nd\u00ebrkaq, pavar\u00ebsisht nga pasojat, pozitive apo negative, kryhet pa u penguar nga psher\u00ebtimat e mundshme ose yshtjet e joekonomist\u00ebve.<\/p>\n

\u00a0 \u00a0Nga shum\u00eb an\u00eb d\u00ebgjohet protesta se globalizimi l\u00ebviz n\u00eb drejtime q\u00eb nuk garantojn\u00eb vlerat njer\u00ebzore baz\u00eb, drejt\u00ebsin\u00eb, respektimin e identitetit t\u00eb njer\u00ebzve, shum\u00ebllojshm\u00ebrin\u00eb e kulturave njer\u00ebzore. Se rendi i ri bot\u00ebror, q\u00eb drejtohet nga shoq\u00ebrit\u00eb shum\u00ebkomb\u00ebshe, \u00ebsht\u00eb instrument presioni p\u00ebr forma t\u00eb reja kolonializmi. Besimtari nuk befasohet nga kjo dukuri. Globalizmi dhe ekumenizmi p\u00ebrb\u00ebjn\u00eb nj\u00eb element baz\u00eb t\u00eb besimit dhe t\u00eb aspiratave t\u00eb tij. Ai \u00ebsht\u00eb i bindur se bioma e v\u00ebrtet\u00eb fetare ka forc\u00eb p\u00ebr t\u00eb kontribuar vendosm\u00ebrisht me nd\u00ebrhyrje krijuese, duke u mb\u00ebshtetur n\u00eb parimet e p\u00ebrjetshme t\u00eb respektit t\u00eb \u00e7do personi njer\u00ebzor, t\u00eb liris\u00eb, paqes, drejt\u00ebsis\u00eb dhe solidaritetit. T’i jap\u00eb kuptim jet\u00ebs s\u00eb njeriut dhe tejkalimin e ankthit t\u00eb vdekjes.<\/p>\n

\u00a0 \u00a0 Ekumenizmin, orthodhoks\u00ebt e kan\u00eb n\u00eb gjak, i cili pastrohet vazhdimisht me gjakun e Krishtit, Shp\u00ebtimtarit t\u00eb bot\u00ebs. N\u00eb vend t\u00eb nj\u00eb globalizimi, q\u00eb i shnd\u00ebrron popujt dhe njer\u00ebzit n\u00eb pelte, t\u00eb vlefsh\u00ebm p\u00ebr q\u00ebllimet ekonomike t\u00eb nj\u00eb oligarkie anonime, bioma dhe vizioni orthodhoks propozon dhe na fton n\u00eb nj\u00eb p\u00ebrpjekje p\u00ebr shoq\u00ebrin\u00eb e dashuris\u00eb. E krishter\u00eb autentike \u00ebsht\u00eb: T\u00eb besosh atje ku gjith\u00e7ka duket e pashpres\u00eb. Sepse mb\u00ebshtetet n\u00eb sigurin\u00eb se p\u00ebrfundimisht dikush Tjet\u00ebr rregullon evolucionin e gjith\u00ebsis\u00eb, “ai q\u00eb \u00ebsht\u00eb, q\u00eb ka qen\u00eb dhe q\u00eb do t\u00eb vij\u00eb, i Gjith\u00ebpushtetshmi” (Apok. 1:8). T\u00eb rrosh me sigurin\u00eb se shoq\u00ebria mbar\u00ebbot\u00ebrore e dashuris\u00eb e personave t\u00eb lir\u00eb \u00ebsht\u00eb nj\u00eb ideal, p\u00ebr t\u00eb cilin ia vlen t\u00eb luftosh. T\u00eb veprosh n\u00eb m\u00ebnyr\u00eb krijuese tek lokalja me perspektiv\u00eb mbar\u00ebbot\u00ebroren; t’i p\u00ebrgjigjesh me p\u00ebrgjegj\u00ebsi detyr\u00ebs konkrete, duke pasur si orientim dhe q\u00ebllim jete Pafund\u00ebsin\u00eb – Per\u00ebndin\u00eb e Dashuris\u00eb.<\/p>\n

___________________________<\/p>\n

1<\/strong><\/sup>\u00a0 \u00a0 1. Shih p.sh.: St. Gill and D. Law, The Global Political Economy,Per1. spectives, Problems and Policies, John Hopkins University Press, Baltimore, Md. 1988, E. Luard, The Globalization of Politics, Macmillan, London 1990. M. Featherstone (ed.), Global Culture, Nationalism, Globalization and Modernity,SAGE, London 1990. I t\u00eb nj\u00ebjtit, Undoing Culture, Globalization, Postmodernity,Social Theory and Global Culture, SAGE, London 1992. E.B. Kapstein, Governing the Global Economy, International Finance and the State, Harvard University Press, Cambridge, Mass. 1994. M. Shaw, Global Society and International Relations,Polity, Cambridge 1994. M. Waters, Globalization, Routledge, London 1995. D. Held, Democracy and the Global Order.From the Modern State to Cosmopolitan Covernance, Polity, Cambridge 1995. E. Hobsbawm, Age of Extremes.The Short Twentieth Century 1914-1991, Abacus, London 1995; p\u00ebrkth. gr. nga V. Kapetanakis, Epoka e ekstremeve.Shekulli i shkurt\u00ebr i nj\u00ebzet\u00eb 1914-1991. Themelio, Athin\u00eb 1995. Ch. W. Kegley, Jr.- E.R. Wittkopf, The Global Agenda.Issues and Perspectives, Mc Graw Hill, New York 1995 D.C. Korten, When Corporations Rule the World,Earthscan, London 1995. B. Axford, The Global System: Economics, Politics and Culture,Polity, Cambridge 1995. K.C. Abraham, “Globalization: A Gospel and culture perspective”, International Review of Mission85(1996), fq. 85-92. J. Adda, La Mondialisation de l’\u00ebconomie,2 vols., La Decouverte, Paris 1996. Wl. Andreff, Les multinationales globales,La Decouverte, Paris 1996. H. Henderson, Building a Win-Win World, Life Beyond Economic Warfare, Berret-Koehler Publishers, San Fransicko 1996. P. Hirst and Gr. Thompson, Globalization in Question, Polity, Cambridge 1996. H. Mowlana, Global Communication in Transition.The End of Diversity?, SAGE, Thousand Oaks, Ca., London 1996. M. Patterson, Global Warning and Global Politics, Routledge, London 1996. S. Amin, Capitalism in the Age of Globalization,ZED Books Ltd., London\u00a0 1997. J. Baylis, St. Smith (eds), The Globalization of Politics.An introduction to iternational Relations, Oxford University Press, New York 1997. M. Castells,The Information Age. Economy, Society and Culture,3 vols., Blackwell, Oxford, Maldon 1997. U. Beck, Was ist Globalisie-rung?Irrtumer des Globalismus – Antworten auf Globalisierung, Suhrkampf, Frankfurt 1997. P\u00ebrkth. greqisht: G. Pavlopoulos: \u00c7’\u00ebsht\u00eb Globalizimi. Pik\u00ebpamje dhe p\u00ebrgjigje t\u00eb gabuara,Ed. Kastaniotis, Athin\u00eb 1999. Clark, Globalization and Fragmentation,International Relations in the Twentieth Century, Oxford University Press, Oxford – New York 1997. St. Gill (ed.), Globalization, Democratization and Multilateralism,United Nations University Press, Tokyo 1997. A. Hoogvelt, Globalization and the Postcolonial World.The new Political Economy of Development, Macmillan, London 1997. K. Raiser, “Oikumene and Globalization”, Echoes,WWC, Geneva, nr. 12\/1997, fq. 3-4. Shih n\u00eb t\u00eb nj\u00ebjtin num\u00ebr artikujt e autor\u00ebve: H. Mousson – P. Taran, “Globalization and the social clause debate”. L. Boff, “A new alliance between humankind and nature”. J.M. Rao, Globalization: A view from the South,ILO Employment and Training Department, Employment Papers 8, Geneva 1997. M. Albrow, The Global Age. State and Society beyond Modernity,Stanford University Press, Stanford 1997. E.B. Albanis, Globalizimi,Trochalias, Athin\u00eb 1998 (bibliografia fq. 317-339). Fu-Chen Lom Yue-Man Yueng (eds), Globalization and the World of Large Cities,The United Nations University, Tokyo – New York – Paris\u00a0 1998. D. Haralambis, Demokracia dhe globalizimi,Fondacioni Sakis Karagiorgas, Athin\u00eb 1998 (bibliografia: fq. 337-378). Shih dhe librat n\u00eb sh\u00ebn. 2, 3, 6, 8.<\/p>\n

2<\/sup><\/strong>\u00a0 \u00a0P.R. Krugmann, Pop Internationalism,1996. Karakteristik \u00ebsht\u00eb titulli i p\u00ebrkthimit t\u00eb librit n\u00eb fr\u00ebngjisht: Globalizimi nuk \u00ebsht\u00eb fajtor (La mondialisation n’est pas coupable -Vertus et limite du libre echange), La Decouverte, Paris 1998.<\/p>\n

3\u00a0 \u00a0 <\/sup><\/strong>E. Todd, L’ illusion \u00ebconomique.Essai sur la stagnation des societes developees, Paris 1998, fq. 297.<\/p>\n

4<\/sup><\/strong>\u00a0 \u00a0E. Todd, vepr. kujt.Nd\u00ebrsa banor\u00ebt e Veriut z\u00ebn\u00eb rreth 20% t\u00eb popullsis\u00eb s\u00eb planetit, ata kontrollojn\u00eb mbi 80% t\u00eb t\u00eb ardhurave bot\u00ebrore. Por, nj\u00ebkoh\u00ebsisht, n\u00eb Bashkimin Evropian ka mbi 50 milion\u00eb t\u00eb varf\u00ebr. Ign. Romonet, Geopolitics of Chaos,p\u00ebrkth. angl. A. Lyn Secara, Algora, New York 1998,\u00a0\u00a0 fq. 6.<\/p>\n

5<\/strong>\u00a0 \u00a0 <\/sup>Kr. Janaras, Kultura: problemi qendror i politik\u00ebs,(gr.) Indiktos, Athin\u00eb 1997, fq. 27<\/p>\n

6\u00a0<\/strong> \u00a0 <\/sup>G.J. Lafay, Comprendre la Mondialisation,Economica, Paris (2)1997, fq. 7-8.<\/p>\n

7<\/strong> \u00a0 \u00a0<\/sup>D. Dhombres: “Problemet e m\u00ebdha do t\u00eb zgjidhen vet\u00ebm n\u00eb nivel planetar”, Le Mondedhe To Vima, 10.5.98.
\n8\u00a0<\/strong>\u00a0 \u00a0 <\/sup>Ph. Moreau, La mondialisation,Presses Universitaires d\u00eb France, Paris 1997, fq. 124-125.<\/p>\n

9<\/sup>\u00a0<\/strong>\u00a0 \u00a0A. Yannoulatos, “Feja”, Enciklopedia Arsimore Greke,vol. 21, Fet\u00eb,Ekdotiki, Athin\u00eb 1992, fq. 172\u00ad175.<\/p>\n

10<\/sup><\/strong>\u00a0 Artikuj t\u00eb mir\u00ebqen\u00eb p\u00ebr \u00e7\u00ebshtjet e fes\u00eb shih: M. Eliade (ed., The Encyclopaedia of Religion,16 volume, Macmillan, New York 1987. Nd\u00ebrmjet m\u00eb t\u00eb rinjve: N. Smart, The World’s Religions.Old Traditions and Modern Transformations, Cambridge University Press, Melburne 1989, repr. 1997. M. Malherbe, Les religions de l’humanit\u00eb,Criterion, 2nd ed., Paris 1992. J. Bower (ed.), The Oxford Dictionary of World Religions,Oxford University Press, Oxford, New York 1997.<\/p>\n

11<\/sup>\u00a0<\/strong>\u00a0 Shih n\u00eb m\u00ebnyr\u00eb p\u00ebrmbledh\u00ebse A. Yannoulatos: “Budizmi”, “Induizmi”, “Islami” n\u00eb Enciklopedin\u00eb Arsimore Greke,vol. 21, Fet\u00eb,Ekdotiki, Athin\u00eb 1992. Gjithashtu: “Konfuci” dhe “Lao Tse” n\u00eb Enciklopedia Arsimore Greke.<\/p>\n

12<\/sup><\/strong>\u00a0 D. Hiro, Islamic Fundamentalism,Paladin, London 1988. J.L. Esposito, J.O. Voll, Islam and Democracy, Oxford University Press, New York, Oxford 1996. Z. Anwar, Islamic Revivalism in Malaysia,Pelanduk Publ., Kuala Lumpur 1987. R. Wright, In the Name of God: The Khomeini Decade, Simon and Schuster, New York 1989. Fr. Burgat, The Islamic Movement in North Africa,p\u00ebrkth. W. Dowel, University of Texas, Austin 1993. J.O. Voll, Islam: Continuity and Change in the Modern World, bot. II, Syracuse University Press, Syrasuse, N.Y. 1994. P\u00ebr marr\u00ebdh\u00ebniet Islam kapitaliz\u00ebm shih: vepr\u00ebn klasike t\u00eb M. Robinson, Islam et capitalisme,Seuil, Paris 1976. P\u00ebrkth. gr. D. Kourtovik, Islami dhe kapitalizmi,Kalvos, Athin\u00eb 1980.<\/p>\n

13\u00a0<\/strong> \u00a0<\/sup>St. Bruce, Religion in the Modern World.From cathedrals to cults, Oxford University Press, Oxford – New York 1996. F. FernandezArmesto, “Religion”, J. Grimmin, F. Fernandez-Armesto, F. Heisbourg etj. (eds.), The future now.Predicting the 21 century, Weidenfeld & Nicolson, London 1988, fq. 35-38.<\/p>\n

14\u00a0<\/strong> \u00a0 <\/sup>S.P. Huntington, The Clash of Civilisations. Remaking of World Order,Touchstone, New York 1996.<\/p>\n

15<\/strong>\u00a0 \u00a0<\/sup>K\u00ebto parashikime m\u00eb sjellin nd\u00ebr mend disa parashikime t\u00eb vjetra t\u00eb nj\u00eb historiani t\u00eb r\u00ebnd\u00ebsish\u00ebm amerikan, K.S. Latourette, i cili n\u00eb vepr\u00ebn e tij me vler\u00eb p\u00ebr misionet e krishtera parashikonte se n\u00eb gjysm\u00ebn e dyt\u00eb t\u00eb shekullit t\u00eb nj\u00ebzet\u00eb, ecuria e Islamit do t\u00eb ishte n\u00eb zbritje (the course appears to be downwards). A History of the Expansion of Christianity,vol. VII, New York, London 1945, 493. Por ajo q\u00ebndodhi ishte pik\u00ebrisht e kund\u00ebrta. Islami gjat\u00eb gjysm\u00ebs s\u00eb dyt\u00eb t\u00eb shekullit ton\u00eb sh\u00ebnoi suksese t\u00eb jasht\u00ebzakonshme n\u00eb Afrik\u00eb dhe Indonezi, kontribuoi n\u00eb formimin e shtetit t\u00eb Pakistanit dhe, p\u00ebrgjith\u00ebsisht, sot ai paraqet nj\u00eb vitalitet t\u00eb ve\u00e7ant\u00eb. Shih: W. Cantwell Smith, Islam in Modern History,Princeton, N. Jersey 1957, (4)1996. N. Ahmad T. Grin, J.-C. Froelich, L’ Afrique islamique (Islamisches Afrika, Africa Islamica) – Le monde religieux,29e volume de la nouvelle serie, Lezay (Deux-Sevres) 1966. B. Lewis, Islam and the West,Oxford University Press, Oxford 1993. P\u00ebr nj\u00eb bibliografi t\u00eb holl\u00ebsishme mbi l\u00ebvizjet islamike rinovuese n\u00ebp\u00ebr bot\u00eb, shih: Y.Y. Haddad, J.L. Esposito, J.O. Voll, The Contemporary Islamic Revival:A Critical Survey and Bibliography, Greenwood Publ., Westport, Conn., 1991. Gjithashtu, shih dhe sh\u00ebn. 13.<\/p>\n

16<\/sup><\/strong>\u00a0 Nga F. Heiler, Die Religionen der Menschheit in Vergangenheit und Gegenwart,Ph. Reclam Jun., Stuttgart 1962, fq. 877-889: “Versuche einer Synthese der Religionen und einer neuen Menschheitsreligion”, deri tek: N. Smart, vepr. kujt.(1989), fq. 549-561: Some final reflections on Global religion.<\/p>\n

17<\/sup>\u00a0<\/strong>\u00a0 P\u00ebrmbledhje p\u00ebr “Dialog\u00ebt” e t\u00eb krishter\u00ebve me fe t\u00eb tjera, shih: S. W. Ariarajah, “Dialogue, Interfaith” in N. Lossens, J.M. Bonino, J.S. Pobee, T.F. Stransky. G. Wainwright, P. Webb (eds.),<\/p>\n

Dictionary of the Ecumenical Movement,WCC, Geneva 1991, fq. 281-287. Midis teksteve t\u00eb shumta p\u00ebr k\u00ebt\u00eb \u00e7\u00ebshtje shih: S.I. David, Christianity and the Encounter with other Religions.A select Bibliography. Bangalore 1988 (with an emphasis on the Indian contact). R.B. Sheard, Inter-religious Dialogue in the Catholic Church since Vatican II:An Historical and Theological Study, Edwin Mallen, Queen Town, Canada 1987. Guidelines on Dialogue with People of Living Faiths and Ideologies,WCC, Geneva 1979. S.J. Samartha (ed.), Living Faiths and the Ecumenical Movement,WCC, Geneva 1971. I t\u00eb nj\u00ebjtit, Courage for Dialogue.Ecumenical issues in Inter-Religious Relationships, WCC, Geneva 1981. Mitropoliti i Zvicr\u00ebs, Damaskinos Papandreu, “Dialog\u00ebt nd\u00ebrfetar\u00eb t\u00eb Kish\u00ebs Orthodhokse”, M. Konstantinou – A. Stiernermann (ed.), Dialogu midis Krishterimit dhe Islamit si nj\u00eb detyr\u00eb e p\u00ebrbashk\u00ebt” (gr.),Paratiritis, Selanik 1998, fq. 31-51<\/p>\n

18<\/sup>\u00a0<\/strong> \u00a0 V. Kyrkos, “Ekumenizmi i kultur\u00ebs greke dhe takimi i saj me Krishterimin”, Historia e Kombit Grek, vol. 6(1976), fq. 392-395.<\/p>\n

19\u00a0<\/strong> \u00a0 <\/sup>D. Zakythinos, “Byzance et les peuples de l’Europe du Sud-Est. La synthese byzantine”, Actes du Premier Congr\u00ebs international des \u00ebtudes balkaniques et sud-est europ\u00ebennes,vol. III, Histoire. Association Internationale d’Etudes du Sud-Est Europeen, Sofia 1969, 22.<\/p>\n

20<\/sup><\/strong>\u00a0 Joan Gojarti, Kujtes\u00eb p\u00ebr Sh\u00ebn Mattheun, Ungjillorin,Fjalimi 19.5, PG57, 280: “Sepse nuk tha: U b\u00ebft\u00eb d\u00ebshira jote p\u00ebr mua ose p\u00ebr ne, por kudo mbi dhe”.<\/p>\n

21<\/sup>\u00a0\u00a0<\/strong> Anastasios of Albania, “The Global Vision of Proclaiming the Gospel”, The Greek Orthodox Theological Review43(1998).<\/p>\n

22<\/sup>\u00a0<\/strong>\u00a0 F. Dostojevski, V\u00ebllez\u00ebrit Karamazov,p\u00ebrkth. gr. nga A. Aleksandru, bot. Govosti, Athin\u00eb pa vit botimi, fq. 99-121, si dhe botimi shqip.<\/p>\n","protected":false},"excerpt":{"rendered":"

Globalizimi dhe bioma fetare.   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 Afrimi, njohja dhe bashkekzistenca krijuese e njer\u00ebzve dhe e popujve t\u00eb rruzullit tok\u00ebsor, dikur ka qen\u00eb nj\u00eb vizion t\u00ebrheq\u00ebs. Gjat\u00eb shekullit ton\u00eb u b\u00eb synim i nd\u00ebrgjegjsh\u00ebm. Koh\u00ebt e fundit rrezikon t\u00eb zhvillohet n\u00eb nj\u00eb makth<\/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-2030","post","type-post","status-publish","format-standard","hentry","category-kendveshtrimi-orthodhoks","tag-kendveshtrimi-orthodhoks"],"acf":[],"yoast_head":"\nGlobalizimi dhe bioma fetare - 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\/03\/globalizimi-dhe-bioma-fetare\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Globalizimi dhe bioma fetare - Kryepiskopi Anastas - Kisha Orthodh\u03bfkse Autoqefale e Shqip\u00ebris\u00eb\" \/>\n<meta property=\"og:description\" content=\"Globalizimi dhe bioma fetare.   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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