{"id":2031,"date":"2013-04-03T11:46:23","date_gmt":"2013-04-03T11:46:23","guid":{"rendered":""},"modified":"2021-10-11T12:05:01","modified_gmt":"2021-10-11T10:05:01","slug":"kisha-ortodokse-dhe-konfliktet-etnike","status":"publish","type":"post","link":"https:\/\/orthodoxalbania.org\/2020\/2013\/04\/03\/kisha-ortodokse-dhe-konfliktet-etnike\/","title":{"rendered":"Kisha Orthodhokse dhe konfliktet etnike – Mitropoliti i Kor\u00e7\u00ebs Joani"},"content":{"rendered":"

Kisha Orthodhokse dhe konfliktet etnike.<\/strong><\/h4>\n

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Mitropoliti i Kor\u00e7\u00ebs, Hir\u00ebsia e Tij, Joani Tempulli nr. 9, Kor\u00e7\u00eb, 2004.<\/em><\/p>\n

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I<\/strong><\/p>\n

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\u00a0\u00a0\u00a0 Shekulli 21 me globalizimin, teknologjit\u00eb e reja, humbjen e vlerave tradicionale, pluralizmin kulturor dhe fetar, paraqet sfida t\u00eb ndryshme p\u00ebr t\u00eb gjith\u00eb komunitetin njer\u00ebzor, n\u00eb p\u00ebrgjith\u00ebsi dhe nga k\u00ebto sfida, pa dyshim, nuk mund t\u00eb p\u00ebrjashtohet edhe Kisha Ortodokse. Asaj i duhet q\u00eb t\u00eb p\u00ebrballohet me k\u00ebto sfida jo vet\u00ebm thjesht p\u00ebr t’u mbrojtur, si\u00e7 fatkeq\u00ebsisht ka ndodhur shpesh, por edhe t\u00eb gjej\u00eb zgjidhje origjinale dhe krijuese si pjes\u00eb e p\u00ebrgjegj\u00ebsis\u00eb s\u00eb saj globale. N\u00eb p\u00ebrgjith\u00ebsi, Kisha Ortodokse, shpesh her\u00eb edhe nga vet\u00eb an\u00ebtar\u00ebt e saj, \u00ebsht\u00eb vler\u00ebsuar duke u mb\u00ebshtetur kryesisht vet\u00ebm n\u00eb historin\u00eb e dy shekujve t\u00eb fundit t\u00eb saj, si nj\u00eb Kish\u00eb e lidhur ngusht\u00eb me nj\u00eb kultur\u00eb t\u00eb vetme, n\u00eb nj\u00eb vend t\u00eb caktuar gjeografik dhe t\u00eb interesuar vet\u00ebm p\u00ebr t\u00eb shkuar\u00ebn.\u00a0E par\u00eb vet\u00ebm n\u00eb k\u00ebt\u00eb aspekt, un\u00eb mendoj se i b\u00ebhet nj\u00eb padrejt\u00ebsi e madhe tradit\u00ebs s\u00eb pasur t\u00eb k\u00ebsaj Kishe.<\/p>\n

\u00a0\u00a0 \u00a0 N\u00eb fakt, historikisht, Kisha Ortodokse ka lindur, \u00ebsht\u00eb zhvilluar dhe jetuar n\u00eb nj\u00eb ambient pluralist dhe ekumenist. N\u00eb perandorin\u00eb romane dhe m\u00eb pas n\u00eb at\u00eb bizantine, p\u00ebrfshir\u00eb k\u00ebtu edhe perandorin\u00eb osmane, ekumenizmi dhe globalizmi, qoft\u00eb edhe ai rajonal, ishte di\u00e7ka e zakonshme. K\u00ebshtu q\u00eb Kisha Ortodokse, kishte nj\u00eb mision global jo vet\u00ebm n\u00eb kuptimin doktrinal, por edhe jetonte n\u00eb nj\u00eb bot\u00eb globaliste dhe ekumeniste. Popujt e Ballkanit, ku \u00ebsht\u00eb p\u00ebrqendruar nj\u00eb pjes\u00eb e madhe e ortodoks\u00ebve, jetonin n\u00eb nj\u00eb bashk\u00ebsi (commonwealth) me lidhje t\u00eb ngushta me nj\u00ebri-tjetrin. P\u00ebr m\u00eb tep\u00ebr, ata kishin lidhje kulturore dhe tregtare me pjes\u00eb t\u00eb tjera t\u00eb Europ\u00ebs, Afrik\u00ebs dhe Azis\u00eb. Deri n\u00eb koh\u00ebn kur sh\u00ebn Kozmai po predikonte dhe kryente sh\u00ebrbes\u00ebn e tij apostolike n\u00eb Ballkan, vet\u00ebndijimi i popullsis\u00eb ortodokse ishte globalist dhe ekumenik. N\u00ebse dikush pyetej se \u00e7far\u00eb ishte, p\u00ebrgjigja e par\u00eb do t\u00eb ishte p\u00ebrkat\u00ebsia fetare. Vet\u00ebm n\u00eb pyetjen e tret\u00eb ose t\u00eb kat\u00ebrt mund t\u00eb dilte identiteti etnik. Njer\u00ebzit e identifikonin veten nga perspektiva e besimit. Fjal\u00ebt elinas dhe turk i referoheshin besimit dhe jo etnis\u00eb.<\/p>\n

\u00a0\u00a0\u00a0 Nacionalizmi dhe kuptimi i ngusht\u00eb etnik jan\u00eb di\u00e7ka e re n\u00eb Kish\u00ebn Ortodokse t\u00eb popujve t\u00eb Ballkanit dhe lidhen me ardhjen e ideve nacionaliste t\u00eb shek 19 nga nj\u00eb intelegjencia e sekularizuar, e cila e pa Kish\u00ebn vet\u00ebm si nj\u00eb mjet p\u00ebr t\u00eb arritur q\u00ebllimet e tyre nacionaliste, m\u00ebnyr\u00eb q\u00eb fatkeq\u00ebsisht edhe sot nuk ka ndryshuar. Fillimisht Kisha nuk ishte entuziaste nga k\u00ebto l\u00ebvizje sepse e ndjente q\u00eb ato nuk p\u00ebrkonin me natyr\u00ebn universale t\u00eb Ortodoksis\u00eb.<\/p>\n

\u00a0 \u00a0Por asaj, si shprehet At\u00eb Joan Mejendorf: “I mungonte duksh\u00ebm forca intelektuale, dallimi teologjik dhe strukturat institucionale t\u00eb cilat mund t\u2019i nxirrnin jasht\u00eb demon\u00ebt e revolucioneve nacional … K\u00ebshtu patrik\u00ebt, peshkop\u00ebt dhe kleri i famullive – u bashkuan me k\u00ebt\u00eb l\u00ebvizje t\u00eb gjer\u00eb nacionaliste, duke u p\u00ebrfshir\u00eb direkt n\u00eb sukseset e saj politike, por, gjithashtu, m\u00eb e rrezikshme, duke pranuar pozicionet e saj ideologjike” .<\/p>\n

\u00a0 \u00a0 N\u00eb fillim k\u00ebto ide t\u00eb reja, duke zgjuar nj\u00eb nd\u00ebrgjegje komb\u00ebtare, ndihmuan n\u00eb luft\u00ebn e popujve ortodoks\u00eb t\u00eb Ballkanit p\u00ebr t’u \u00e7liruar nga pushtimi turk dhe Kisha, duke p\u00ebrkrahur popullin e saj n\u00eb k\u00ebt\u00eb luft\u00eb, filloi t\u00eb merrte tep\u00ebr e m\u00eb tep\u00ebr nj\u00eb karakter etnik. K\u00ebshtu duke patur nj\u00eb besim t\u00eb vet\u00ebm, besimi dhe kombi u lidh\u00ebn ngusht\u00eb dhe filluan t\u00eb mos dalloheshin nga nj\u00ebri-tjetri, duke krijuar nj\u00eb konfuzion t\u00eb kategorive. Dhe ky konfuzion pati koston e tij sepse m\u00eb von\u00eb, nacionalizmi, q\u00eb n\u00eb fillim ishte dukur si nj\u00eb forc\u00eb \u00e7lirimtare dhe i ndihmoi k\u00ebta popuj n\u00eb \u00e7lirimin e tyre komb\u00ebtar, u b\u00eb nj\u00eb faktor ndarje dhe urrejtje. Madje nacionalizmi nuk ishte drejtuar vet\u00ebm kund\u00ebr popujve t\u00eb nj\u00eb besimi tjet\u00ebr, qofshin k\u00ebta pushtues ose jo, por edhe kund\u00ebr kombeve t\u00eb tjer\u00eb t\u00eb t\u00eb nj\u00ebjtit besim, sepse nj\u00eb nacionaliz\u00ebm i ve\u00e7ant\u00eb \u00ebsht\u00eb i shurdh\u00ebr ndaj nacionalizmave t\u00eb tjera. Arsyet q\u00eb ai gjen p\u00ebr t\u00eb justifikuar nacionalizmin e tij nuk i pranon p\u00ebr t\u00eb tjer\u00ebt, duke u kthyer k\u00ebshtu n\u00eb nj\u00eb konflikt etnik t\u00eb pand\u00ebrprer\u00eb. N\u00eb Ballkan, ashtu si edhe n\u00eb pjes\u00ebt e tjera t\u00eb Europ\u00ebs nacionalizmi, sipas fjal\u00ebve t\u00eb Patrikut Bartolomeo: “U kthye n\u00eb nj\u00eb shpat\u00eb me dy tehe; n\u00eb duart e tiran\u00ebve ka qen\u00eb shkat\u00ebrrimtar – me t\u00eb v\u00ebrtet\u00eb, forca m\u00eb shkat\u00ebrruese n\u00eb historin\u00eb njer\u00ebzore, duke vrar\u00eb 75 milion\u00eb qenie njer\u00ebzore vet\u00ebm nd\u00ebrmjet viteve 1914-1945. Tashm\u00eb duhet ta pyesim veten hapur dhe ndershm\u00ebrisht: A nuk \u00ebsht\u00eb koha t’u vihetfre ekseseve t\u00eb nacionalizmit?”<\/p>\n

\u00a0 \u00a0 Mbas r\u00ebnies s\u00eb komunizmit, n\u00eb shkat\u00ebrrimin institucional, ekonomik dhe politik dhe n\u00eb vakumin e madh moral dhe shpirt\u00ebror q\u00eb u shkaktua nga kjo r\u00ebnie, nacionalizmi ekstrem gjeti nj\u00eb terren t\u00eb p\u00ebrshtatsh\u00ebm. Grupime t\u00eb ndryshme politike u p\u00ebrpoq\u00ebn t\u00eb shfryt\u00ebzonin ndjenjat komb\u00ebtare dhe fetare p\u00ebr t\u00eb realizuar q\u00ebllimet e tyre politike, duke krijuar k\u00ebshtu nj\u00eb vorbull t\u00eb madhe urrejtjeje, konfuzioni dhe vuajtjeje. Urrejtja e madhe q\u00eb kishte karakterizuar luft\u00ebn e klasave filloi t\u00eb z\u00ebvend\u00ebsohej nga nj\u00eb urrejtje tjet\u00ebr: urrejtja etnike. \u00cbsht\u00eb me interes t\u00eb theksohet se grupet e nacionalizmit ekstrem u mbush\u00ebn n\u00eb mas\u00eb t\u00eb madhe nga po ata q\u00eb m\u00eb par\u00eb kishin nxitur urrejtjen klasore. Gjithashtu luft\u00ebrave t\u00eb tyre ata u p\u00ebrpoq\u00ebn t’u japin ndonj\u00ebher\u00eb edhe karakter fetar, duke dashur t\u00eb shfryt\u00ebzojn\u00eb, duke e deformuar, energjin\u00eb e madhe q\u00eb lind kur dikush mendon se po i preket besimi. Madje, me shaka, shum\u00eb njer\u00ebz n\u00eb Ballkan i kan\u00eb quajtur k\u00ebto luft\u00ebra “luft\u00ebrat fetare t\u00eb ateist\u00ebve” .<\/p>\n

\u00a0 \u00a0 K\u00ebshtu q\u00eb nj\u00eb nga sfidat m\u00eb t\u00eb v\u00ebshtira q\u00eb ka hasur dhe po has akoma edhe sot Kisha Ortodokse \u00ebsht\u00eb q\u00ebndrimi i saj n\u00eb lidhje me Konfliktet Etnike. Sidomos n\u00eb dekad\u00ebn e fundit p\u00ebrgjigja ndaj k\u00ebsaj sfide po b\u00ebhet akoma edhe m\u00eb shum\u00eb urgjente, ngaq\u00eb n\u00eb shum\u00eb vende t\u00eb Ballkanit dhe t\u00eb Europ\u00ebs Lindore, ku pati dhe ka akoma konflikte etnike nga m\u00eb t\u00eb p\u00ebrgjakshmet, popullsia ortodokse \u00ebsht\u00eb me shumic\u00eb. Por edhe k\u00ebsaj here, Kisha Ortodokse, si pasoj\u00eb e nj\u00eb persekutimi t\u00eb gjat\u00eb,u gjet e dob\u00ebsuar dhe e pap\u00ebrgatitur. Madje n\u00eb disa raste, p\u00ebrball\u00eb k\u00ebsaj sfide t\u00eb madhe ajo u gjet e t\u00ebrhequr. Ajo u gjet n\u00eb nj\u00eb situat\u00eb pak a shum\u00eb t\u00eb ngjashme me situat\u00ebn kur filluan l\u00ebvizjet nacionaliste t\u00eb shekullit 19, ndon\u00ebse tani, akoma edhe m\u00eb keq, vendin e entuziasmit t\u00eb \u00e7lirimit nacional, gj\u00eb q\u00eb e kishte leht\u00ebsuar pjes\u00ebmarrjen e Kish\u00ebs n\u00eb at\u00eb l\u00ebvizje, e kishte z\u00ebn\u00eb tashm\u00eb urrejtja e nacionalizmit ekstrem.<\/p>\n

\u00a0 \u00a0 Por duhet pasur gjithmon\u00eb parasysh se kjo \u00ebsht\u00eb nj\u00eb \u00e7\u00ebshtje komplekse, e cila nuk mund t\u00eb gjykohet thjesht dhe n\u00eb m\u00ebnyr\u00eb sip\u00ebrfaq\u00ebsore. Dhe, p\u00ebr m\u00eb tep\u00ebr, kur flasim p\u00ebr Kish\u00ebn Ortodokse, duhet t\u00eb kemi parasysh se ajo p\u00ebrb\u00ebhet jo vet\u00ebm nga hierarkia kishtare, por edhe nga nj\u00eb mas\u00eb e madhe ortodoks\u00ebsh nominalist\u00eb, ku p\u00ebrfshihen individ\u00eb t\u00eb ndrysh\u00ebm me nivele t\u00eb ndryshme besimi dhe p\u00ebrjetimi t\u00eb besimit.<\/p>\n

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II<\/strong><\/h4>\n

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\u00a0 \u00a0 Lidhjet nd\u00ebrmjet Kombit dhe Kish\u00ebs jan\u00eb komplekse dhe t\u00eb pandara, sepse an\u00ebtar\u00ebt e Kish\u00ebs jan\u00eb pjes\u00eb e kombit. Ato b\u00ebhen edhe m\u00eb t\u00eb nd\u00ebrlikuara kur i gjith\u00eb kombi \u00ebsht\u00eb pjes\u00ebtar i nj\u00eb kishe. Por, ndon\u00ebse \u00ebsht\u00eb folur shum\u00eb, p\u00ebrs\u00ebri mbetet p\u00ebr t\u00eb folur rreth problemit t\u00eb raportit nd\u00ebrmjet identitetit komb\u00ebtar dhe Kish\u00ebs. “Nga nj\u00eb pik\u00ebpamje dogmatike dhe mistike, \u00e7\u00ebshtja e Kish\u00ebs dhe e identitetit komb\u00ebtar \u00ebsht\u00eb vet\u00ebm nj\u00eb pjes\u00eb e \u00e7\u00ebshtjes s\u00eb madhe t\u00eb lidhjes s\u00eb Kish\u00ebs me historin\u00eb njer\u00ebzore dhe krijimin kulturor. Sado e habitshme t\u00eb duket, edhe mbas dy mij\u00eb vjet histori t\u00eb krishter\u00eb, kjo \u00e7\u00ebshtje, megjith\u00eb r\u00ebnd\u00ebsin\u00eb dhe aktualitetin e saj, nuk ka gjetur akoma nj\u00eb p\u00ebrgjigje konciliare brenda Kish\u00ebs. Nuk e ka gjetur, sepse kjo pyetje nuk \u00ebsht\u00eb ngritur. Nuk \u00ebsht\u00eb ngritur sepse nuk \u00ebsht\u00eb menduar.”\u00a0 Prandaj, n\u00eb sfid\u00ebn e madhe t\u00eb konfliktit etnik, Kish\u00ebs Ortodokse i duhet t\u00eb flas\u00eb hapur dhe qart\u00eb dhe ta shpalos\u00eb m\u00ebsimin e saj t\u00eb \u00e7muar tek t\u00eb gjith\u00eb besimtar\u00ebt e saj. Asaj i duhet t’i nd\u00ebrgjegj\u00ebsoj\u00eb ata p\u00ebr kuptimin ortodoks t\u00eb Kish\u00ebs, t\u00eb kombit dhe t\u00eb luft\u00ebs, q\u00eb k\u00ebto t\u00eb mos mbeten vet\u00ebm \u00e7\u00ebshtje t\u00eb rretheve t\u00eb ngushta t\u00eb teolog\u00ebve dhe t\u00eb teksteve dogmatike t\u00eb Kish\u00ebs. Le t\u00eb ndalemi pak n\u00eb kuptimin ortodoks t\u00eb kombit dhe t\u00eb luft\u00ebs, ngaq\u00eb konflikti etnik mb\u00ebshtetet n\u00eb deformimin e k\u00ebtyre t\u00eb dyjave.<\/p>\n

a)<\/strong>\u00a0 \u00a0 Antropologjia e krishter\u00eb mb\u00ebshtetet n\u00eb Zbules\u00ebn Hyjnore ku thuhet se Per\u00ebndia e krijoi njeriun sipas ikon\u00ebs dhe ngjashm\u00ebris\u00eb s\u00eb tij (Gjen. 1:26; 5:1). Mish\u00ebrimi i Zotit dhe vepra e tij shp\u00ebtimtare treguan se Per\u00ebndia nuk \u00ebsht\u00eb vet\u00ebm Per\u00ebndia i Judejve, por edhe i Kombeve (Rom. 3:29), k\u00ebshtu q\u00eb Kisha e themeluar n\u00eb k\u00ebto themele nuk i ndan njer\u00ebzit n\u00eb baza etnike ose klasore: n\u00eb at\u00eb ”nuk ka m\u00eb as Grek as Jude, rrethprerje dhe parrethprerje, Barbar, Skith, sh\u00ebrb\u00ebtor apo i lir\u00eb, por Krishti \u00ebsht\u00eb gjith\u00e7ka dhe n\u00eb t\u00eb gjith\u00eb” (Kol. 3:11). K\u00ebshtu q\u00eb Kisha, nga vet\u00eb natyra e saj, \u00ebsht\u00eb universale dhe prandaj edhe mbikomb\u00ebtare. N\u00eb Kish\u00eb “nuk ka dallim nd\u00ebrmjet Judeut dhe Grekut” (Rom. 10: 12). Mbi k\u00ebt\u00eb ngrihet edhe kuptimi i krishter\u00eb mbi kombin dhe rac\u00ebn. D\u00ebshmit\u00eb e Shkrimit t\u00eb Shenjt\u00eb si edhe tekstet e ndryshme t\u00eb krishtera apostolike dhe pas-apostolike jan\u00eb d\u00ebshmi e vet\u00ebdijes s\u00eb Kish\u00ebs s\u00eb hershme. Letra eDiognetit nuk \u00ebsht\u00eb vet\u00ebm nj\u00eb nga d\u00ebshmit\u00eb m\u00eb t\u00eb vjetra t\u00eb k\u00ebsaj vet\u00ebdije, por edhe nj\u00eb nga d\u00ebshmit\u00eb m\u00eb t\u00eb qarta.<\/p>\n

\u00a0 \u00a0 Mbitheksimi i kombit, madje ndonj\u00ebher\u00eb edhe mbi Kish\u00ebn, jo v\u00ebt\u00ebm q\u00eb \u00ebsht\u00eb nj\u00eb fenomen i ri, por \u00ebsht\u00eb n\u00eb kund\u00ebrshtim t\u00eb hapur me ethosin e Ortodoksis\u00eb dhe nj\u00eb mohim i saj. Ky mbitheksim i nacionalizmit i ka b\u00ebr\u00eb d\u00ebme t\u00eb m\u00ebdha jet\u00ebs kishtare dhe unitetit t\u00eb brendsh\u00ebm t\u00eb Kishave Ortodokse, ngaq\u00eb ka b\u00ebr\u00eb q\u00eb shpesh k\u00ebto Kisha t\u00eb shohin m\u00eb tep\u00ebr interesat komb\u00ebtare sesa t\u00ebr\u00ebsin\u00eb ortodokse. At\u00eb Aleksand\u00ebr Shmeman shkruan: “Duke pranuar vler\u00ebn pozitive t\u00eb nacionalizmit n\u00eb Krishterim, ne nuk duhet t\u00eb biem n\u00eb kurthin e idealizimit t\u00eb historis\u00eb, duke i fiksuar syt\u00eb tan\u00eb n\u00eb drit\u00eb dhe duke i mbyllur kur \u00ebsht\u00eb err\u00ebsir\u00eb. Progresi dhe jeta tok\u00ebsore e kish\u00ebs nuk \u00ebsht\u00eb nj\u00eb idil. P\u00ebrkundrazi, ajo k\u00ebrkon p\u00ebrpjekje dhe nj\u00eb nd\u00ebrgjegje kishtare vigjilente … Rreziku i nacionalizmit q\u00ebndron n\u00eb ndryshimin e hierarkis\u00eb s\u00eb vlerave n\u00eb m\u00ebnyr\u00eb t\u00eb pavet\u00ebdijshme, k\u00ebshtu q\u00eb kombi nuk i sh\u00ebrben m\u00eb drejt\u00ebsis\u00eb dhe s\u00eb v\u00ebrtet\u00ebs s\u00eb krishter\u00eb dhe nuk e vler\u00ebson m\u00ebjet\u00ebn e tij sipas k\u00ebtyre cil\u00ebsive. Por, vet\u00eb Krishterimi dhe Kisha fillojn\u00eb t\u00eb vler\u00ebsohen n\u00eb mas\u00ebn q\u00eb ato i sh\u00ebrbejn\u00eb shtetit, kombit etj.”<\/p>\n

\u00a0\u00a0\u00a0 Kisha Ortodokse e ka d\u00ebnuar zyrtarisht rivalitetin nacionalist brenda Kish\u00ebs s\u00eb Krishtit. N\u00eb nj\u00eb Sinod t\u00eb mbajtur n\u00eb vitin 1872 n\u00eb Konstandinopoj\u00eb u d\u00ebnua m\u00ebkati i filetizmit, duke u shprehur: “Ne e ndalojm\u00eb, e kund\u00ebrshtojm\u00eb dhe e d\u00ebnojm\u00eb racizmin, dometh\u00ebn\u00eb diskriminimin racial, armiq\u00ebsit\u00eb etnike, urrejtjet dhe p\u00ebr\u00e7arjet n\u00ebKish\u00ebn e Krishtit.” Sot ne duhet ta b\u00ebjm\u00eb k\u00ebt\u00eb vazhdimisht, sepse ky ka qen\u00eb nj\u00eb nga problemet kryesore t\u00eb Kish\u00ebs q\u00eb \u00ebsht\u00eb “Nj\u00eb, e Shenjt\u00eb, e P\u00ebrgjithshme (Katholike) dhe Apostolike.”<\/p>\n

\u00a0\u00a0\u00a0 Madje mund t\u00eb thuhet, pa ndonj\u00eb teprim se, Kisha e Dhiat\u00ebs s\u00eb Re u ngrit mbi gjakun e derdhur nga konflikti nd\u00ebrmjet kombit dhe universales. Judaizmi nuk e kuptoi misionin mesianik pannjer\u00ebzor dhe universal t\u00eb Krishtit. Kaiafa profetizoi dhe tha se: “Ju nuk kuptoni asgj\u00eb, as nuk mendoni se \u00ebsht\u00eb mir\u00eb p\u00ebr ne t\u00eb vdes\u00eb nj\u00eb njeri p\u00ebr popullin dhe t\u00eb mos humbas\u00eb gjith\u00eb kombi” (Joani 11:49-50).<\/p>\n

\u00a0\u00a0\u00a0 \u201cQ\u00eb nga ajo dit\u00eb, pra, na tregon Ungjillori, ata vendos\u00ebn ta vrasin” (Joani 11:53). Dhe k\u00ebshtu, p\u00ebr t\u00eb shp\u00ebtuar kombin, ata kryq\u00ebzuan vet\u00eb Zotin. Arsyet, gjoja p\u00ebr t\u00eb shp\u00ebtuar kombin e vun\u00eb Kish\u00ebn e Dhiat\u00ebs s\u00eb Vjet\u00ebr dhe Kryepriftin e saj kund\u00ebrZotit. Kjo ngjarje na thot\u00eb shum\u00eb neve sot: le t\u00eb kemi kujdes dhe le t’u themi t\u00eb gjith\u00eb besimtar\u00ebve tan\u00eb se shpesh her\u00eb arsyet gjoja p\u00ebr t\u00eb mir\u00ebn e kombit mund t\u00eb na v\u00ebn\u00eb edhe ne kund\u00ebr drejt\u00ebsis\u00eb dhe pse jo edhe kund\u00ebr vet\u00eb Zotit. Nuk ka qen\u00eb di\u00e7ka e rrall\u00eb kur arsye p\u00ebr t\u00eb mbrojtur kombin dhe p\u00ebr nj\u00eb p\u00ebrfitim afatshkurt\u00ebr t\u00eb tij kan\u00eb lejuar dhe kan\u00eb nxitur q\u00eb t\u00eb b\u00ebhen krime dhe padrejt\u00ebsi ndaj individ\u00ebve apo kombeve t\u00eb tjer\u00eb. Dhe \u00e7do krim dhe padrejt\u00ebsi \u00ebsht\u00eb nj\u00eb rikryq\u00ebzim i Zotit t\u00eb Drejt\u00ebsis\u00eb. T\u00eb gjith\u00eb ata q\u00eb kryq\u00ebzuan Zotin gjet\u00ebn disa arsye: Kaiafa arsyen e kombit; Pilati at\u00eb t\u00eb shtetit; ushtar\u00ebt at\u00eb t\u00eb disiplin\u00ebs; populli sepse ashtu e m\u00ebsoi udh\u00ebheqja. Dhe k\u00ebshtu t\u00eb gjith\u00eb ata s\u00eb bashku vran\u00eb nj\u00eb njeri n\u00eb t\u00eb cilin “nuk u gjetfaj”.<\/p>\n

\u00a0\u00a0\u00a0 Nd\u00ebrsa Apostulli dhe Ungjillori i Kish\u00ebs s\u00eb Dhiat\u00ebs s\u00eb Re i p\u00ebrgjigjet profecis\u00eb s\u00eb Kaiafas se Krishti nuk vdiq “… vet\u00ebm p\u00ebr k\u00ebt\u00eb komb, por edhe p\u00ebr t’i mbledhur n\u00eb nj\u00eb bijt\u00eb e shp\u00ebrndarit t\u00eb Per\u00ebndis\u00eb” (Joani 11:52). I gjith\u00eb njer\u00ebzimi u pa si bijt\u00eb e Per\u00ebndis\u00eb dhe asnj\u00eb komb i ve\u00e7ant\u00eb nuk mund t\u00eb kishte monopolin e virtutit dhe shenjt\u00ebris\u00eb. Marrja e natyr\u00ebs njer\u00ebzore nga Zoti i th\u00ebrriste t\u00eb gjitha kombet p\u00ebr t\u00eb marr\u00eb pjes\u00eb n\u00eb trupin mistik t\u00eb Krishtit, n\u00eb “Nj\u00ebKish\u00eb, t\u00eb Shenjt\u00eb, t\u00eb P\u00ebrgjithshme (Katholike) dhe Apostolike”. Krishti p\u00ebrfshin gjith\u00eb njer\u00ebzimin dhe jo vet\u00ebm at\u00eb aktual, por edhe ata q\u00eb ishin dhe ata q\u00eb do t\u00eb vijn\u00eb. Krishti nuk \u00ebsht\u00eb nj\u00eb lider tribal, autoriteti i t\u00eb cilit do t\u00eb leht\u00ebsonte unifikimin komb\u00ebtar, por Per\u00ebndia q\u00eb na shp\u00ebton nga m\u00ebkati dhe vdekja. Nj\u00eb Krisht i kufizuar vet\u00ebm n\u00eb nj\u00eb etni apo nj\u00eb grup etnish, ose vet\u00ebm n\u00eb nj\u00eb periudh\u00eb apo disa periudha t\u00eb historis\u00eb, do t\u00eb ishte nj\u00eb Krisht i gjymtuar.<\/p>\n

\u00a0\u00a0\u00a0 T\u00eb duash kombin t\u00ebnd nuk do t\u00eb thot\u00eb t\u00eb urresh dhe t\u00eb p\u00ebrjashtosh t\u00eb tjer\u00ebt. Nuk mund t’i sh\u00ebrbehet nj\u00eb kombi duke d\u00ebmtuar nj\u00eb tjet\u00ebr. Interesi i nj\u00eb vendi apo i nj\u00eb kombi nuk mund t\u00eb vihet mbi drejt\u00ebsin\u00eb. “Cilat jan\u00eb interesat e vendit ton\u00eb, thot\u00eb Lactantius n\u00eb Institucionet Hyjnore, ve\u00e7se shqet\u00ebsimet e nj\u00eb shteti apo kombi tjet\u00ebr?\u00a0 Madje jo vet\u00ebm q\u00eb kombi nuk ndihmohet nga kjo gj\u00eb, por p\u00ebrkundrazi ajo do t\u00eb kthehet n\u00eb d\u00ebm t\u00eb tij. Letra e patrikut Tikon, drejtuar besimtar\u00ebve ortodoks\u00eb t\u00eb Rusis\u00eb , tregon se q\u00ebndrimi i Kish\u00ebs n\u00eb lidhje me raportin nd\u00ebrmjet kombit dhedrejt\u00ebsis\u00eb nuk ka ndryshuar, megjith\u00eb deformimet q\u00eb mund t\u00eb ken\u00eb ndodhur n\u00eb koh\u00eb t\u00eb ve\u00e7anta.<\/p>\n

b) <\/strong>\u00a0 \u00a0Nga pik\u00ebpamja e Kish\u00ebs Ortodokse p\u00ebrvoja e luft\u00ebs dhe kuptimi i saj \u00ebsht\u00eb di\u00e7ka komplekse dhe shum\u00eb e larmishme. Ndon\u00ebse n\u00eb t\u00eb gjitha koh\u00ebrat Kisha i ka thirrur bijt\u00eb e saj ta duan atdheun e tyre tok\u00ebsor dhe t\u00eb mos kursejn\u00eb as jet\u00ebn p\u00ebr ta mbrojtur kur ai \u00ebsht\u00eb n\u00eb rrezik. Ndon\u00ebse Kisha i ka nderuar shenjtor\u00ebt-luft\u00ebtar\u00eb, ikonat e t\u00eb cil\u00ebve mbaheshin n\u00eb betej\u00eb nga ushtar\u00ebt duke k\u00ebnduar: “Jepu fitore t\u00eb krishter\u00ebve kund\u00ebr barbar\u00ebve”, p\u00ebrs\u00ebri n\u00eb Kish\u00ebn Ortodokse nuk ka ekzistuar ndonj\u00ebher\u00eb ideja e nj\u00eb “lufte t\u00eb shenjt\u00eb” dhe madje as e “luft\u00ebs s\u00eb drejt\u00eb”. N\u00eb Et\u00ebrit e Kish\u00ebs s\u00eb Lindjes dhe n\u00eb tradit\u00ebn kanonike t\u00eb Kish\u00ebs Ortodokse nuk gjendet ndonj\u00eb shpjegim etik p\u00ebr “luft\u00ebn e drejt\u00eb”. Nga pik\u00ebpamja ortodokse lufta \u00ebsht\u00eb nj\u00eb m\u00ebkat dhe nj\u00eb e keqe, dhe kund\u00ebr k\u00ebtij m\u00ebkati dhe t\u00eb keqeje Kisha duhet t\u00eb luftoj\u00eb. N\u00eb m\u00eb t\u00eb mir\u00ebn e rastit lufta mund t\u00eb jet\u00eb nj\u00eb e “keqe e domosdoshme”, ndon\u00ebse edhe ky term sjell shum\u00eb v\u00ebshtir\u00ebsi dhe nuk \u00ebsht\u00eb i sakt\u00eb. Le t\u00eb kujtojm\u00eb se edhe n\u00eb Dhiat\u00ebn e Vjet\u00ebr, t\u00eb mbushur me luft\u00ebra dhe gjakderdhje, Per\u00ebndia nuk e lejoi Davidin t\u00eb nd\u00ebrtonte Tempullin e Tij, sepse ai kishte derdhur shum\u00eb gjak, duke treguar me k\u00ebt\u00eb se n\u00eb gjakderdhjen nuk ka asgj\u00eb t\u00eb “shenjt\u00eb” apo t\u00eb “drejt\u00eb”.<\/p>\n

\u00a0\u00a0\u00a0 N\u00eb kanonet, q\u00eb rregullonin jet\u00ebn e klerit, Kisha ruante nj\u00eb standard ideal t\u00eb asaj q\u00eb duhet t\u00eb ishte dhe q\u00eb ndoshta shpesh ishte e v\u00ebshtir\u00eb t\u00eb ruhej p\u00ebr laik\u00ebt, si pasoj\u00eb e dob\u00ebsis\u00eb njer\u00ebzore. K\u00ebshtu q\u00eb p\u00ebrjashtimi kanonik i klerit nga \u00e7do veprimtari ushtarake, ndon\u00ebse kjo veprimtari u lejohej laik\u00ebve, tregon q\u00ebndrimin etik t\u00eb Kish\u00ebs s\u00eb hershme p\u00ebr luft\u00ebn.<\/p>\n

\u00a0\u00a0\u00a0 Krishterimi i par\u00eb d\u00ebnonte \u00e7do lloj p\u00ebrdorimi t\u00eb dhun\u00ebs. N\u00eb shkrimet e Tertulianit, Origjenit dhe t\u00eb gjith\u00eb apologjist\u00ebve, n\u00eb p\u00ebrgjith\u00ebsi, d\u00ebshmohet haptas p\u00ebr mosp\u00ebrdorimin e dhun\u00ebs. Sh\u00ebn Vasi1i i Madh i vendoste nj\u00eb d\u00ebnim kishtar personelit ushtarak q\u00eb kishte marr\u00eb pjes\u00eb n\u00eb luft\u00eb.\u00a0 Dhe, ndon\u00ebse vrasja n\u00eb luft\u00eb nuk konsiderohej nj\u00eb vrasje kriminale, si\u00e7 shihet nga kanoni i Sh\u00ebn Vasilit, n\u00eb t\u00eb nukshihej ndonj\u00eb gj\u00eb “e shenjt\u00eb” apo “e drejt\u00eb” dhe pjes\u00ebmarr\u00ebsve n\u00eb t\u00eb u ndalohej kungimi p\u00ebr tre vjet, p\u00ebr t\u00eb treguar se edhe n\u00ebse ata nuk shiheshin si vras\u00ebs, p\u00ebrs\u00ebri ata kishin nevoj\u00eb p\u00ebr pastrim p\u00ebr t\u00eb takuar Zotin. T\u00eb krishter\u00ebt predikonin ta mundnin t\u00eb keqen me an\u00eb t\u00eb s\u00eb mir\u00ebs dhe n\u00eb vend t\u00eb luft\u00ebs lutjen dhe fuqin\u00eb e Per\u00ebndis\u00eb. N\u00eb perandorin\u00eb e krishter\u00eb, ndon\u00ebse ushtria mbahej p\u00ebr t\u00eb mbrojtur shtetin dhe p\u00ebr t\u00eb luftuar kund\u00ebr barbar\u00ebve, p\u00ebrs\u00ebri lufta shihej si nj\u00eb e keqe e domosdoshme dhe kurr\u00eb nuk u zhvillua nj\u00eb doktrin\u00eb e nj\u00eb “lufte t\u00eb drejt\u00eb”.<\/p>\n

\u00a0\u00a0\u00a0 Mbas shkat\u00ebrrimit t\u00eb perandoris\u00eb bizantine dhe m\u00eb von\u00eb mbas shkat\u00ebrrimit t\u00eb perandoris\u00eb osmane, kur u formuan kishat autoqefale komb\u00ebtare, n\u00ebn influenc\u00ebn e ndjenjave komb\u00ebtare, lufta u pa n\u00eb nj\u00eb karakter m\u00eb pozitiv. Ndon\u00ebse p\u00ebrs\u00ebri n\u00eb Kish\u00ebn Ortodokse nuk pati ndonj\u00eb doktrin\u00eb t\u00eb “luft\u00ebs s\u00eb shenjt\u00eb” apo t\u00eb “luft\u00ebs s\u00eb drejt\u00eb”, p\u00ebrs\u00ebri nuk pati z\u00ebra t\u00eb fort\u00eb kund\u00ebr luft\u00ebs, nga q\u00eb pati nj\u00eb ngat\u00ebrrim t\u00eb kategorive, ku u ngat\u00ebrrua kombi me fen\u00eb. Vitet e fundit jan\u00eb ngritur m\u00eb shum\u00eb z\u00ebra kund\u00ebr p\u00ebrdorimit t\u00eb fes\u00eb n\u00eb luft\u00ebrat etnike t\u00eb Ballkanit. Nj\u00eb nga z\u00ebrat m\u00eb t\u00eb fort\u00eb \u00ebsht\u00eb ai i kryepeshkopit Anastas t\u00eb Shqip\u00ebris\u00eb, moto e t\u00eb cilit: “Vaji i fes\u00eb nuk duhet t\u00eb p\u00ebrdoret kurr\u00eb p\u00ebr t\u00eb ndezur konfliktet, por p\u00ebr t\u00eb zbutur zemrat dhe leht\u00ebsuar plag\u00ebt”, \u00ebsht\u00eb b\u00ebr\u00eb tashm\u00eb nj\u00eb pohim klasik jo vet\u00ebm n\u00eb Ortodoksi, por edhe m\u00eb gjer\u00eb.<\/p>\n

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III<\/strong><\/h4>\n

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\u00a0\u00a0\u00a0 N\u00eb k\u00ebt\u00eb koh\u00eb globalizimi, fatkeq\u00ebsisht edhe uniformizimi, shum\u00eb vlera tradicionale shihen t\u00eb rrezikuara. Nj\u00eb nga k\u00ebto \u00ebsht\u00eb edhe ndijimi i rrezikimit t\u00eb identitetit komb\u00ebtar, q\u00eb shpesh sh\u00ebrben si burim i lindjes s\u00eb frik\u00ebs nga t\u00eb tjer\u00ebt dhe i ndjenjave nacionaliste. Dhe k\u00ebto ndjenja nacionaliste mund t\u00eb shkaktojn\u00eb fenomene t\u00eb d\u00ebmshme si ksenofobia dhe armiq\u00ebsit\u00eb nd\u00ebr-etnike, t\u00eb cilat mund t\u00eb \u00e7ojn\u00eb n\u00eb kufizimin e t\u00eb drejtave t\u00eb individ\u00ebve apo kombeve, n\u00eb persekutime, n\u00eb luft\u00ebra dhe n\u00eb shfaqje t\u00eb tjera t\u00eb dhun\u00ebs.<\/p>\n

\u00a0 \u00a0 Zgjidhja e k\u00ebtij problemi duhet gjetur brenda mesazhit t\u00eb krishter\u00eb. Misioni i Krisht\u00ebrimit dhe i vlerave t\u00eb tij \u00ebsht\u00eb mision global dhe nuk duhet t\u00eb trembet nga \u00e7do lloj globalizimi. S\u00ebmundjes s\u00eb globalizimit sekular dhe t\u00eb humbjes s\u00eb vlerave duhet t’i p\u00ebrgjigjet jo duke u t\u00ebrhequr, qoft\u00eb edhe n\u00eb strehimin etnik dhe komb\u00ebtar, por me mjekimin e misionit t\u00eb tij universal. Nj\u00eb i krishter\u00eb i v\u00ebrtet\u00eb nuk mund t\u00eb ndjehet i rrezikuar etnikisht, sepse globalizmi i krishter\u00eb nuk e mohon etnicitetin. Misioni globa1ist i krisht\u00ebrimit nuk \u00ebsht\u00eb uniformiteti, por uniteti.<\/p>\n

\u00a0\u00a0\u00a0 Ndon\u00ebse Kisha nuk e mohon etnicitetin, sepse mohimi i saj do t\u00eb mohonte vet\u00eb misterin e personit dhe ve\u00e7antin\u00eb e \u00e7do individi, p\u00ebrs\u00ebri ajo e kap\u00ebrcen at\u00eb. Kisha duhet ta shoh\u00eb kombin dhe luft\u00ebn sipas vlerave t\u00eb saj absolute dhe t\u00eb p\u00ebrjetshme, t\u00eb gjitha vlerat e tjera, kushdo qofshin dhe sado bukur t\u00eb motivohen, jan\u00eb m\u00eb t\u00eb vogla dhe relative. Nd\u00ebrsa Zbulesa Hyjnore dhe jeta n\u00eb Krishtin n\u00ebp\u00ebrmjet mistereve t\u00eb Kish\u00ebs jan\u00eb absolute. Prandaj \u00e7do vler\u00eb tjet\u00ebr relative, q\u00eb c\u00ebnon vler\u00ebn absolute, nuk duhet pranuar nga Kisha – atdheu qiellor \u00ebsht\u00eb mbi at\u00eb tok\u00ebsor. Sh\u00ebn Joani i Kronshtadit shkruan n\u00eb lidhje me dashurin\u00eb e atdheut tok\u00ebsor: “Duajeni atdheun tok\u00ebsor … ai ju ka rritur, nderuar dhe pajisur me gjith\u00e7ka; por kini nj\u00eb dashuri t\u00eb ve\u00e7ant\u00eb p\u00ebr atdheun qiellor … ky atdhe \u00ebsht\u00eb pakrahasueshm\u00ebrisht m\u00eb i \u00e7muar nga ai tjetri.”<\/p>\n

\u00a0\u00a0\u00a0 N\u00eb konfliktet etnike Kisha duhet t\u00eb ket\u00eb nj\u00eb z\u00eb t\u00eb fort\u00eb profetik dhe me urt\u00ebsi duhet ta diagnostikoj\u00eb s\u00ebmundjen kur shikon se n\u00eb popullin e saj, ose n\u00eb nj\u00eb tjet\u00ebr kan\u00eb z\u00ebn\u00eb vend l\u00ebvizjet e s\u00ebmura nacionaliste, t\u00eb motivuara dhe t\u00eb ushqyera nga urrejtja. N\u00eb urrejtjen etnike, nga ku lind racizmi dhe fashizmi, Kisha nuk mund t\u00eb toleroj\u00eb. Ajo duhet t\u00eb luftoj\u00eb pa m\u00ebdyshje kund\u00ebr k\u00ebtij demoni t\u00eb urrejtjes. Nj\u00eb dashuri e v\u00ebrtet\u00eb p\u00ebr kombin do t\u00eb thot\u00eb q\u00eb duhet kuruar s\u00ebmundja. Dhe ajo nuk mund t\u00eb kurohet n\u00ebse nuk diagnostikohet. Ashtu si nj\u00eb mjek i devotsh\u00ebm, q\u00eb k\u00ebrkon ta sh\u00ebroj\u00eb t\u00eb s\u00ebmurit, pa u merakosur se \u00e7far\u00eb do t\u00eb mendoj\u00eb i s\u00ebmuri p\u00ebr t\u00eb, ashtu edhe nj\u00eb kish\u00eb e motivuar nga dashuria e v\u00ebrtet\u00eb p\u00ebr kombin dhe njer\u00ebzit e saj, me fuqin\u00eb profetike t\u00eb Shpirtit t\u00eb Shenjt\u00eb, duhet t’i thot\u00eb diagnoz\u00ebn dhe t’i jap\u00eb mjekimin, \u00e7far\u00ebdo q\u00eb t\u00eb mendojn\u00eb njer\u00ebzit p\u00ebr t\u00eb. Roli profetik i Kish\u00ebs \u00ebsht\u00eb t\u00eb thot\u00eb at\u00eb q\u00eb thot\u00eb Per\u00ebndia. Ne e dim\u00eb nga Shkrimi i Shenjt\u00eb sesa e kushtueshme ishte p\u00ebr profet\u00ebt fraza “K\u00ebshtu thot\u00eb Zoti”. T\u00eb gjith\u00eb ata u persekutuan dhe u vran\u00eb sepse than\u00eb “K\u00ebshtu thot\u00eb Zoti”, sepse than\u00eb fjal\u00ebt e Per\u00ebndis\u00eb. Mbret\u00ebrit, sundonj\u00ebsit, prift\u00ebrinjt\u00eb dhe populli donin q\u00eb profet\u00ebt t\u00eb thonin at\u00eb q\u00eb ata donin t\u00eb d\u00ebgjonin, por profet\u00ebt than\u00eb \u00e7far\u00eb Zoti po thoshte. E v\u00ebrteta mund t\u00eb persekutohet, por ajo do t\u00eb jetoj\u00eb. Fjal\u00ebt e saj jan\u00eb t\u00eb p\u00ebrjetshme, sepse “K\u00ebshtu thot\u00eb Zoti”.<\/p>\n

\u00a0\u00a0\u00a0 Nisur nga antropologjia e krishter\u00eb, q\u00eb Per\u00ebndia “i ka b\u00ebr\u00eb nga nj\u00eb gjak i vet\u00ebm t\u00eb gjitha racat e njer\u00ebzve” (Veprat 17:26), Kisha e sheh unitetin njer\u00ebzor m\u00eb thell\u00eb dhe ndarjet etnike jan\u00eb t\u00eb sip\u00ebrfaqshme. E vetmja ndarje \u00ebsht\u00eb ajo kur “t\u00eb gjitha kombet do t\u00eb mblidhen para Tij dhe Ai do t\u00eb ndaj\u00eb nj\u00ebrin nga tjetri, ashtu si bariu ndan delet nga dhit\u00eb.” (Mateu 25:32).<\/p>\n

\u00a0\u00a0\u00a0 Prandaj do t\u00eb doja ta p\u00ebrfundoja me fjal\u00ebt e N. Berdajev: “Gjithmon\u00eb kan\u00eb qen\u00eb dy raca n\u00eb bot\u00eb; ato ekzistojn\u00eb edhe sot dhe kjo ndarje \u00ebsht\u00eb m\u00eb e r\u00ebnd\u00ebsishmja nga t\u00eb gjitha ndarjet e tjera. Jan\u00eb ata q\u00eb kryq\u00ebzojn\u00eb dhe ata q\u00eb kryq\u00ebzohen, ata q\u00eb shtypin dhe ata q\u00eb shtypen, ata q\u00eb urrejn\u00eb dhe ata q\u00eb urrehen, ata q\u00eb shkaktojn\u00eb vuajtje dhe ata q\u00eb vuajn\u00eb, ata q\u00eb persekutojn\u00eb dhe ata q\u00eb persekutohen. Nuk ka nevoj\u00eb p\u00ebr shpjegim se n\u00eb cil\u00ebn an\u00eb duhet t\u00ebjen\u00eb t\u00eb krishter\u00ebt.”<\/p>\n

____________________________<\/p>\n

1<\/strong>\u00a0 \u00a0 <\/sup>John Meyendorff, The Byzantine Legacy in the Orthodox Church,St. Vladirnir’s Seminary Press, 1982, p. 226-227.<\/p>\n

2<\/strong>\u00a0 \u00a0 <\/sup>Patriku Bartolomeo i Konstandinopoj\u00ebs. Nga nj\u00eb fjalim n\u00eb Stamboll, Shkurt 8, 1994. Ribotuar nga For the Peace from Above:nj\u00eb Lib\u00ebr Ortodoks Referencash mbi Luft\u00ebn, Paqen dhe Nacionalizmin, botuar nga Hildo Bos dhe Jim Forest (Syndesmos, 1999).<\/p>\n

3<\/strong>\u00a0 \u00a0 <\/sup>Kisha dhe Identiteti Komb\u00ebtar,nga A. Kartachov, Paris, 1934<\/p>\n

4<\/sup>\u00a0<\/strong> \u201cSepse t\u00eb krishter\u00ebt nuk dallohen nga pjesa tjet\u00ebr e njer\u00ebzimit, as nga vendi, as nga gjuha dhe as nga zakonet. Sepse ata nuk banojn\u00eb diku n\u00eb qytete vet\u00ebm t\u00eb tyre, as nuk p\u00ebrdorin ndonj\u00eb gjuh\u00eb t\u00eb ndryshme, as nuk praktikojn\u00eb ndonj\u00eb m\u00ebnyr\u00eb jetese jasht\u00eb t\u00eb zakonshmes. As nuk zot\u00ebrojn\u00eb ndonj\u00eb shpikje t\u00eb zbuluar nga ndonj\u00eb men\u00e7uri apo studim i njer\u00ebzve mendjempreht\u00eb, as nuk jan\u00eb zot\u00ebrues t\u00eb ndonj\u00ebdogme njer\u00ebzore, si\u00e7 jan\u00eb disa. Por, ndon\u00ebse ata jetojn\u00eb n\u00eb qytete t\u00eb grek\u00ebrve ose barbar\u00ebve, ashtu si u ka r\u00ebn\u00eb shorti dhe ndjekin zakonet vendore n\u00eb veshje, ushqim dhe n\u00eb rregullat e tjera t\u00eb jet\u00ebs, p\u00ebrs\u00ebri p\u00ebrb\u00ebrja e qytetaris\u00eb s\u00eb tyre, t\u00eb cil\u00ebn ata e tregojn\u00eb, \u00ebsht\u00eb e mrekullueshme, jasht\u00eb \u00e7do parashikimi. Ata banojn\u00eb n\u00eb vendet e tyre, por si t\u00eb p\u00ebrkohsh\u00ebm, ata i kryejn\u00eb t\u00eb gjitha detyrimet si shtetas dhe i durojn\u00eb t\u00eb gjitha v\u00ebshtir\u00ebsit\u00eb si t\u00eb huaj. \u00c7do vend i huaj \u00ebsht\u00eb nj\u00eb atdhe p\u00ebr ata dhe \u00e7do atdhe \u00ebsht\u00eb i huaj. Ekzistenca e tyre \u00ebsht\u00eb n\u00eb tok\u00eb, por shtet\u00ebsia e tyre \u00ebsht\u00eb n\u00eb qiell.\u201d<\/p>\n

5<\/sup><\/strong>\u00a0 \u00a0 A. Schmemann, Tserkov’ i tserkovnoye ustroistro, n\u00eb Messager de I’Exarchat du Patriarche Russe en Europe Occidentale, March 1949, XIV.<\/p>\n

6\u00a0 <\/sup><\/strong>\u201cCilat jan\u00eb interesat e vendit ton\u00eb ve\u00e7se shqet\u00ebsimet e nj\u00eb shteti apo kombi tjet\u00ebr, dometh\u00ebn\u00eb, t\u00eb zgjerosh kufijt\u00eb tuaj, q\u00eb u jan\u00eb marr\u00eb t\u00eb tjer\u00ebve me dhun\u00eb, t\u00eb rrit\u00ebsh fuqin\u00eb e shtetit, t\u00eb p\u00ebrmir\u00ebsosh t\u00eb ardhurat – t\u00eb gjitha k\u00ebto nuk jan\u00eb virtute, por p\u00ebrmbysje e virtuteve: sepse para s\u00eb gjithash, bashkimi i shoq\u00ebris\u00eb njer\u00ebzore prishet, pafaj\u00ebsia prishet, ndalimi i marrjes s\u00eb pasuris\u00eb s\u00eb tjetrit hiqet, s\u00eb fundi, drejt\u00ebsia prishet … Si mund t\u00eb jet\u00eb i drejt\u00eb nj\u00eb njeri q\u00eb d\u00ebmton, q\u00eb urren, q\u00eb pla\u00e7kit, q\u00eb vret? Dhe ata q\u00eb p\u00ebrpiqen t’u sh\u00ebrbejn\u00eb vendeve t\u00eb tyre i b\u00ebjn\u00eb t\u00eb gjitha k\u00ebto gj\u00ebra …\u201d<\/p>\n

7\u00a0<\/strong> <\/sup>“Sa detyr\u00eb e v\u00ebshtir\u00eb por e nderuar \u00ebsht\u00eb p\u00ebr nj\u00eb t\u00eb krishter\u00eb t\u00eb mbaj\u00eb brenda vetes g\u00ebzimin e madh t\u00eb mos-zem\u00ebrimit dhe t\u00eb dashuris\u00eb, edhe kur armiku i tij \u00ebsht\u00eb mundur, kur martiri i persekutuar e p\u00ebrgatit veten t\u00eb gjykoj\u00eb persekutuesin dhe shtyp\u00ebsin e tij t\u00eb m\u00ebparsh\u00ebm. Providenca e Per\u00ebndis\u00eb i ka v\u00ebn\u00eb tashm\u00eb disa nga bijt\u00eb e Kish\u00ebs Ortodokse Ruse para k\u00ebtij tundimi. Pasionet ngrihen … Rusi Ortodokse mos e lejo veten t\u00eb prekesh nga ky turp! Mos t\u00eb bjer\u00eb ky mallkim mbi ty. Duart e tua t\u00eb mos kuqen nga gjaku, q\u00eb th\u00ebrret lart n\u00eb qiell … Mos e lejo armikun e Krishtit, djallin, t\u00eb t\u00eb rr\u00ebmbej\u00eb me an\u00eb t\u00eb pasionit t\u00eb hakmarrjes dhe t\u00eb njollos\u00eb p\u00ebrpjekjen e martirizimit t\u00ebnd nga duart e dhunuesve dhe persekutuesve t\u00eb Krishtit. Mos harro: pogromet jan\u00eb fitore t\u00eb armiqve tuaj. Mos harro: pogromet jan\u00eb nj\u00eb turp p\u00ebr ju, nj\u00eb turp p\u00ebr Kish\u00ebn! P\u00ebr t\u00eb krishterin, ideali \u00ebsht\u00eb Krishti, q\u00eb nuk p\u00ebrdori shpat\u00eb p\u00ebr t\u00ebmbrojtur Veten, q\u00eb paq\u00ebsoi bijt\u00eb e bubullim\u00ebs, q\u00eb u lut n\u00eb Kryq p\u00ebr armiqt\u00eb e Tij. P\u00ebr t\u00eb krishterin, drita udh\u00ebzuese \u00ebsht\u00eb urdh\u00ebrimi i Apostullit t\u00eb shenjt\u00eb, q\u00eb p\u00ebsoi shum\u00eb p\u00ebr Shp\u00ebtimtarin e tij dhe q\u00eb e vulosi p\u00ebrkushtimin e tij ndaj Atij me vdekjen e tij: “T\u00eb dashur, mos u hakmerrni p\u00ebr veten tuaj, por l\u00ebrjani at\u00eb zem\u00ebrimit t\u00eb Per\u00ebndis\u00eb, sepse \u00ebsht\u00eb shkruar: ‘Mua m\u00eb p\u00ebrket hakmarrja, un\u00eb kam p\u00ebr t\u00eb shpaguar, thot\u00eb Zoti’. N\u00eb qoft\u00eb se armiku yt ka uri, jepi t\u00eb haj\u00eb: n\u00eb past\u00eb etje, jepi t\u00eb pij\u00eb; sepse, duke b\u00ebr\u00eb k\u00ebt\u00eb, do t\u00eb grumbullosh mbi krye t\u00eb tij th\u00ebngjij t\u00eb ndezur.”(Rom. 12:19-20). Let\u00ebr pastorale besimtar\u00ebve t\u00eb Kish\u00ebs Ortodokse t\u00eb Rusis\u00eb, 8\/21 Korrik 1919, nga Sh\u00ebn Tikoni, Patrik i Mosk\u00ebs.<\/p>\n

8<\/sup><\/strong>\u00a0 \u00a0David i tha Solomonit: “Biri im, un\u00eb vet\u00eb kisha n\u00eb zem\u00ebr t\u00eb nd\u00ebrtoja nj\u00eb sht\u00ebpi n\u00eb em\u00ebr t\u00eb Zotit, Per\u00ebndis\u00eb tim; por fjala e Zotit m’u drejtua, duke m\u00eb th\u00ebn\u00eb: ‘Ti ke derdhur shum\u00eb gjak dhe ke b\u00ebr\u00eb shum\u00eb luft\u00ebra; prandaj nuk do t\u00eb nd\u00ebrtosh nj\u00eb sht\u00ebpi n\u00eb emrin tim, sepse ke derdhur shum\u00eb gjak mbi tok\u00eb para meje'”. (l Kronikat 22: 7-8)<\/p>\n

9<\/strong>\u00a0 \u00a0<\/sup>KANONI LXXXIII nga 85 Kanonet e Apostujve t\u00eb Shenjt\u00eb thot\u00eb: N\u00ebse nj\u00eb peshkop, presbiter ose dhiakon do t\u00eb sh\u00ebrbej\u00eb n\u00eb ushtri dhe do q\u00eb t\u00eb mbaj\u00eb si magjistratur\u00ebn romane ashtu dhe sh\u00ebrbes\u00ebn prift\u00ebrore, ai t\u00eb zhvishet nga detyra; sepse gj\u00ebrat e Qesarit i p\u00ebrkasin Qesarit dhe ato t\u00eb Per\u00ebndis\u00eb i p\u00ebrkasin Per\u00ebndis\u00eb.<\/p>\n

10<\/sup><\/strong>\u00a0 \u00a0KANONI XIII: Et\u00ebrit tan\u00eb nuk mendojn\u00eb se ata q\u00eb kan\u00eb vrar\u00eb n\u00eb luft\u00eb t\u00eb konsiderohen si vras\u00ebs kriminel\u00eb; por p\u00ebrs\u00ebri un\u00eb mendoj se \u00ebsht\u00eb e k\u00ebshillueshme q\u00eb t\u00eb till\u00eb t\u00eb quhen fajtor\u00eb p\u00ebr at\u00eb dhe t\u00eb ndalohen p\u00ebr tre vjet nga kungimi.<\/p>\n

11<\/strong>\u00a0 \u00a0 <\/sup>Cituar n\u00eb Bazat e Koncepteve Morale t\u00eb Kish\u00ebs Ortodokse Ruse,II, 2.<\/p>\n

12<\/strong>\u00a0 \u00a0 <\/sup>Krishterimi dhe Anti-Semitizmi (Destinata fetare e Judaizmit), nga N. Berdyayev, Paris, 1935, p.30<\/p>\n

\n","protected":false},"excerpt":{"rendered":"

Kisha Orthodhokse dhe konfliktet etnike.   Mitropoliti i Kor\u00e7\u00ebs, Hir\u00ebsia e Tij, Joani Tempulli nr. 9, Kor\u00e7\u00eb, 2004.   I   \u00a0\u00a0\u00a0 Shekulli 21 me globalizimin, teknologjit\u00eb e reja, humbjen e vlerave tradicionale, pluralizmin kulturor dhe fetar, paraqet sfida t\u00eb ndryshme p\u00ebr t\u00eb gjith\u00eb komunitetin njer\u00ebzor, n\u00eb p\u00ebrgjith\u00ebsi dhe nga k\u00ebto sfida, pa dyshim, nuk mund t\u00eb p\u00ebrjashtohet edhe Kisha Ortodokse. Asaj i duhet q\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-2031","post","type-post","status-publish","format-standard","hentry","category-kendveshtrimi-orthodhoks","tag-kendveshtrimi-orthodhoks"],"acf":[],"yoast_head":"\nKisha Orthodhokse dhe konfliktet etnike - Mitropoliti i Kor\u00e7\u00ebs Joani - 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\/kisha-ortodokse-dhe-konfliktet-etnike\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Kisha Orthodhokse dhe konfliktet etnike - Mitropoliti i Kor\u00e7\u00ebs Joani - Kisha Orthodh\u03bfkse Autoqefale e Shqip\u00ebris\u00eb\" \/>\n<meta property=\"og:description\" content=\"Kisha Orthodhokse dhe konfliktet etnike.   Mitropoliti i Kor\u00e7\u00ebs, Hir\u00ebsia e Tij, Joani Tempulli nr. 9, Kor\u00e7\u00eb, 2004.   I   \u00a0\u00a0\u00a0 Shekulli 21 me globalizimin, teknologjit\u00eb e reja, humbjen e vlerave tradicionale, pluralizmin kulturor dhe fetar, paraqet sfida t\u00eb ndryshme p\u00ebr t\u00eb gjith\u00eb komunitetin njer\u00ebzor, n\u00eb p\u00ebrgjith\u00ebsi dhe nga k\u00ebto sfida, pa dyshim, nuk mund t\u00eb p\u00ebrjashtohet edhe Kisha Ortodokse. 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