{"id":2032,"date":"2013-04-04T10:19:59","date_gmt":"2013-04-04T10:19:59","guid":{"rendered":""},"modified":"2021-10-11T11:51:55","modified_gmt":"2021-10-11T09:51:55","slug":"kultura-dhe-ungjilli","status":"publish","type":"post","link":"https:\/\/orthodoxalbania.org\/2020\/2013\/04\/04\/kultura-dhe-ungjilli\/","title":{"rendered":"Kultura dhe Ungjilli – Kryepiskopi Anastas"},"content":{"rendered":"

Kultura dhe Ungjilli
\n– V\u00ebshtrim theologjik, bazuar n\u00eb tradit\u00ebn dhe p\u00ebrvoj\u00ebn orthodhokse –<\/strong><\/h4>\n

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

\u00a0\u00a0\u00a0 Dukuria kulturore n\u00eb vazhd\u00ebn e shekujve paraqet nj\u00eb shumanshm\u00ebri mahnit\u00ebse dhe, ashtu si \u00e7do arritje dinamike njer\u00ebzore, me v\u00ebshtir\u00ebsi p\u00ebrfshihet n\u00eb p\u00ebrkufizime. Nga ana tjet\u00ebr, Ungjilli, shpesh shtremb\u00ebrohet nga formulimet e ndryshme dhe format aktuale t\u00eb Krishterimit. Ndaj, para \u00e7do studimi t\u00eb marr\u00ebdh\u00ebnieve dhe t\u00eb ndikimit t\u00eb nd\u00ebrsjellt\u00eb t\u00eb tyre, \u00ebsht\u00eb e vlefshme q\u00eb t\u00eb p\u00ebrcaktohet shtrirja e kuptimit t\u00eb k\u00ebtyr\u00eb dy termave.<\/p>\n

A
\nSQARIME KUPTIMORE<\/em><\/strong><\/h4>\n

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<\/span>\u00a0 \u00a0 Termi \u201ckultur\u00eb”.<\/em><\/strong><\/span><\/h4>\n

\u00a0 \u00a0 1.\u00a0<\/strong>\u00a0 \u00a0Kultura n\u00eb p\u00ebrgjith\u00ebsi p\u00ebrb\u00ebn nj\u00eb fitore t\u00eb njeriut mbi an\u00ebt e err\u00ebta t\u00eb vetvetes dhe t\u00eb shoq\u00ebris\u00eb, nj\u00eb kap\u00ebrcim t\u00eb qenies s\u00eb tij t\u00eb thjesht\u00eb biologjike. Kemi t\u00eb b\u00ebjm\u00eb me nj\u00eb veprim t\u00eb nd\u00ebrgjegjsh\u00ebm t\u00eb njeriut, q\u00eb ta p\u00ebrcaktoj\u00eb dhe ta rregulloj\u00eb jet\u00ebn e tij dhe mjedisin e saj natyror ose, sipas nj\u00eb formulimi tjet\u00ebr m\u00eb t\u00eb ngjeshur, \u00ebsht\u00eb fjala p\u00ebr “realizime t\u00eb ndryshme p\u00ebr nga shkalla dhe m\u00ebnyra e mund\u00ebsive njer\u00ebzore” (M. Weber). N\u00eb qytet\u00ebrime t\u00eb ndryshme konstatohen disa elemente t\u00eb q\u00ebndrueshme, q\u00eb mund t\u00eb quhen”konstante nd\u00ebrkulturore”. N\u00eb m\u00ebnyr\u00eb p\u00ebrmbledh\u00ebse ato skicohen si m\u00eb posht\u00eb:<\/p>\n

a)\u00a0<\/strong>\u00a0 \u00a0Krijim i nj\u00eb sistemi komunikimi, i nj\u00eb kodi marr\u00ebveshjeje, pra i nj\u00eb gjuhe.<\/p>\n

b)<\/strong>\u00a0\u00a0 \u00a0Zgjidhje q\u00eb u jepen nevojave par\u00ebsore t\u00eb mbijetes\u00ebs s\u00eb njeriut lidhur me strehimin dhe ushqimin, pra lidhur me zhvillimin e teknik\u00ebs dhe ekonomis\u00eb elementare.<\/p>\n

c)\u00a0\u00a0<\/strong> \u00a0Rregullime n\u00eb bashk\u00ebjetes\u00ebn e nj\u00ebsis\u00eb baz\u00eb njer\u00ebzore burr\u00eb-grua p\u00ebr p\u00ebrjet\u00ebsimin e llojit.<\/p>\n

d)\u00a0<\/strong>\u00a0 \u00a0Organizim i bashkekzistenc\u00ebs s\u00eb njer\u00ebzve, fisit, rac\u00ebs, kombit – p\u00ebrcaktim i marr\u00ebdh\u00ebnieve shoq\u00ebrore.<\/p>\n

e)\u00a0<\/strong>\u00a0 \u00a0P\u00ebrcaktimi se \u00e7’\u00ebsht\u00eb e mir\u00eb ose e keqe, pra institucionalizimi i rregullave shoq\u00ebrore.<\/p>\n

f)\u00a0\u00a0<\/strong> \u00a0Shprehje t\u00eb ndryshme artistike t\u00eb bindjeve dhe shqet\u00ebsimeve t\u00eb individit dhe t\u00eb shoq\u00ebris\u00eb.<\/p>\n

g)<\/strong>\u00a0\u00a0 \u00a0P\u00ebrjetim i s\u00eb “shenjt\u00ebs”, tej realitetit t\u00eb p\u00ebrditsh\u00ebm, me nj\u00eb form\u00eb religjioze .<\/p>\n

\u00a0 \u00a0 N\u00eb m\u00ebnyr\u00eb m\u00eb p\u00ebrmbledh\u00ebse, kultura u jep nj\u00eb s\u00ebr\u00eb p\u00ebrgjigjesh dhe zgjidhjesh kategorive themelore t\u00eb ekzistenc\u00ebs dhe n\u00eb vazhdim riformohet prej tyre. P\u00ebrcakton m\u00ebnyrat e mbijetes\u00ebs (strukturat ekonomike), t\u00eb mir\u00ebn dhe t\u00eb keqen (moralin), t\u00eb v\u00ebrtet\u00ebn (filozofin\u00eb, shkenc\u00ebn), ligjet (t\u00eb drejt\u00ebn), t\u00eb bukur\u00ebn (artin).<\/p>\n

\u00a0 \u00a0 Duke b\u00ebr\u00eb nj\u00eb shtrirje tek dallimi i lasht\u00eb bipolar “grek – barbar”, evropian\u00ebt b\u00ebn\u00eb dallimin nd\u00ebrmjet “t\u00eb kulturuarve” dhe “t\u00eb eg\u00ebrve”. Por, k\u00ebrkimet m\u00eb t\u00eb fundit antropologjike treguan se kultura \u00ebsht\u00eb di\u00e7ka mbar\u00ebnjer\u00ebzore. N\u00eb t\u00eb gjitha shoq\u00ebrit\u00eb ekziston nj\u00eb tip kulture, qoft\u00eb dhe n\u00eb gjendje embrionale. Etnologjia b\u00ebn fjal\u00eb p\u00ebr mbi 300 grupe kulturore q\u00eb u p\u00ebrgjigjen t\u00eb ashtuquajturve “primitiv\u00eb”, pra fiseve q\u00eb rrojn\u00eb sipas natyr\u00ebs. Ashtu si\u00e7 ka gjuh\u00eb q\u00eb nuk shkruhen, ka edhe kultura pa arritje teknologjike. Me kritere t\u00eb ndryshme vler\u00ebsimi jan\u00eb theksuar her\u00eb pas here kulturat m\u00eb t\u00eb zhvilluara. P.sh. Spengleri e kufizon numrin e kulturave superiore n\u00eb tet\u00eb, nd\u00ebrsa Toynbee\u00a0 kulturat m\u00eb t\u00eb r\u00ebnd\u00ebsishme njer\u00ebzore i rendit n\u00eb 21 grupime .<\/p>\n

\u00a0 \u00a0 Shpesh b\u00ebhet dallim nd\u00ebrmjet termave civilisation dhe culture. Me termin e par\u00eb p\u00ebrcaktohet kultura teknike, materiale, nd\u00ebrsa me termin e dyt\u00eb, ajo shpirt\u00ebrore. Kjo ndarje p\u00ebrdoret sidomos n\u00eb Per\u00ebndim dhe lidhet me nj\u00eb periudh\u00eb kohore, e cila n\u00ebn ndikimin e idealizmit dallonte materialen nga shpirt\u00ebrorja. Por, n\u00eb pik\u00ebpamjen orthodhokse, materia dhe fryma tek njeriu p\u00ebrb\u00ebjn\u00eb nj\u00eb unitet t\u00eb pandar\u00eb me ndikim t\u00eb nd\u00ebrsjellt\u00eb. Ndaj, ne preferojm\u00eb q\u00eb t’i konsiderojm\u00eb si dy aspekte t\u00eb s\u00eb nj\u00ebjt\u00ebs frym\u00eb njer\u00ebzore krijuese.<\/p>\n

\u00a0 K\u00ebt\u00eb linj\u00eb uniteti n\u00ebnvizon edhe konstatimi se kultura \u00ebsht\u00eb nj\u00eb “grup”, nj\u00eb t\u00ebr\u00ebsi, shpesh e pavarur dhe e m\u00ebvet\u00ebsishme dhe jo thjesht nj\u00eb mori elementesh t\u00eb ve\u00e7anta.<\/p>\n

\u00a0 \u00a0 Esht\u00eb nj\u00eb form\u00eb “organizmi”, me enteleki * logjike, q\u00eb l\u00ebviz brenda hap\u00ebsir\u00ebs s\u00eb p\u00ebrgjegj\u00ebsis\u00eb dhe t\u00eb liris\u00eb njer\u00ebzore .<\/p>\n

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<\/span>\u00a0 \u00a0 Ungjilli i krishter\u00eb.<\/em><\/strong><\/span><\/h4>\n

\u00a0 \u00a0 2.\u00a0\u00a0<\/strong> \u00a0Sipas besimit t\u00eb krishter\u00eb, brenda hap\u00ebsir\u00ebs s\u00eb k\u00ebsaj krijimtarie njer\u00ebzore, e cila l\u00ebviz n\u00eb baz\u00eb t\u00eb vlerave dhe drejtimeve t\u00eb ndryshme, \u00e7asti vendimtar ka ardhur kur vet\u00eb Per\u00ebndia hyri n\u00eb m\u00ebnyr\u00eb t\u00eb qen\u00ebsishme n\u00eb ngjarjen historike, kur “Fjala u b\u00eb mish dhe ndenji nd\u00ebr ne” (Jn. 1:14). K\u00ebshtu p\u00ebrcaktohet tashm\u00eb nj\u00eb “arsye” e re ekzistence e njer\u00ebzimit dhe nj\u00eb qend\u00ebr e re jetike e krijimtaris\u00eb kulturore. Hyn nj\u00eb enteleki e re, e cila drejton “njer\u00ebzoren” dhe mbar\u00eb krijes\u00ebn drejt nj\u00eb “fundi” t\u00eb ri.<\/p>\n

\u00a0 \u00a0 Tashm\u00eb k\u00ebtu, e reja vendimtare nuk \u00ebsht\u00eb nj\u00eb ide, nj\u00eb parim, nj\u00eb e v\u00ebrtet\u00eb, t\u00eb cil\u00ebn e shpall nj\u00eb njeri i urt\u00eb (i tipit Gottama Buda) apo nj\u00eb profet q\u00eb priti nj\u00eb zbulim (si i Muhametit), por personi i Per\u00ebndinjeriut Jisu Krisht, q\u00eb bashkon n\u00eb m\u00ebnyr\u00eb t\u00eb papar\u00eb dhe t\u00eb pap\u00ebrs\u00ebritshme natyr\u00ebn hyjnore me at\u00eb njer\u00ebzore, q\u00eb bashkohet n\u00eb m\u00ebnyr\u00eb t\u00eb qen\u00ebsishme me “njer\u00ebzoren”, me mbar\u00eb njer\u00ebzimin. Ky person, q\u00eb lidh historin\u00eb me p\u00ebrjet\u00ebsin\u00eb, “p\u00ebr ne njer\u00ebzit dhe p\u00ebr shp\u00ebtimin ton\u00eb”, u kryq\u00ebzua, u ngjall, u ngjit n\u00eb qiell dhe do t\u00eb vij\u00eb p\u00ebrs\u00ebri p\u00ebr t\u00eb gjykuar mbar\u00eb bot\u00ebn. Ai nuk korrigjon thjesht ecjen e njer\u00ebzimit, nuk propozon sh\u00ebrimin e tij n\u00eb baz\u00eb t\u00eb nj\u00eb parimi q\u00eb zbuloi, por na siguron se ai \u00ebsht\u00eb “rruga dhe e v\u00ebrteta”, “ngjallja dhe jeta” (Jn. 11:25-26). Krishti “q\u00eb \u00ebsht\u00eb po ai dje dhe sot dhe n\u00eb jet\u00eb t\u00eb jet\u00ebve” (Hebr. 13:8), mbetet p\u00ebrher\u00eb i bashkuar me natyr\u00ebn ton\u00eb njer\u00ebzore, duke e drejtuar at\u00eb p\u00ebr n\u00eb hyjnizim . K\u00ebtu gjendet b\u00ebrthama e Ungjillit.<\/p>\n

\u00a0 \u00a0 Q\u00eb at\u00ebher\u00eb “Ungjilli i Krishtit” i ndryshon, do t\u00eb thonim, kromozomet e natyr\u00ebs njer\u00ebzore, i cakton asaj nj\u00eb kod t\u00eb ri sekret zhvillimi: nga njeriu tek Per\u00ebndinjeriu, nga fjala, nga zhvillimi i arsyes, drejt bashkimit t\u00eb njeriut me Fjal\u00ebn, shoq\u00ebrimin e tij me Fjal\u00ebn e Dashuris\u00eb. Dhe nj\u00ebher\u00ebsh p\u00ebrcakton transformimin e t\u00eb gjith\u00eb natyr\u00ebs, e cila lidhet esencialisht me njeriun. P\u00ebr ata q\u00eb nuk i besojn\u00eb k\u00ebtij zbulimi, ky q\u00ebndrim mbetet nj\u00eb “skandal” dhe nj\u00eb “marr\u00ebzi”. Por p\u00ebr “t\u00eb thirrurit”, pavar\u00ebsisht nga kultura prej s\u00eb cil\u00ebs vijn\u00eb, Zoti i Kryq\u00ebzuar dhe i Ngjallur, \u00ebsht\u00eb “fuqi Per\u00ebndie dhe urt\u00ebsi Per\u00ebndie” (I Korint. 1:24).<\/p>\n

\u00a0 \u00a0 Perceptimi i “Ungjillit t\u00eb lavdis\u00eb s\u00eb Per\u00ebndis\u00eb” nuk kryhet thjesht me mendje, me nj\u00eb sistem idesh, por me aktivizimin e t\u00eb gjith\u00eb receptor\u00ebve t\u00eb personit njer\u00ebzor. Prandaj, vendi m\u00eb p\u00ebrfaq\u00ebsues i perceptimit \u00ebsht\u00eb vendi i adhurimit, thirrja dhoksologjike e Shpirtit t\u00eb Shenjt\u00eb, p\u00ebr shnd\u00ebrrimin e sendeve t\u00eb dukshme, bashkimin p\u00ebrfundimtar me Krishtin e gjall\u00eb; p\u00ebr koordinimin e t\u00eb gjith\u00eb jet\u00ebs n\u00ebn ritmin e Shpirtit t\u00eb Shenjt\u00eb, rib\u00ebrjen e gjith\u00ebsis\u00eb brenda rrezatimit t\u00eb veprimeve hyjnore t\u00eb Trinis\u00eb s\u00eb T\u00ebr\u00ebshenjt\u00eb.<\/p>\n

\u00a0 \u00a0 Ungjilli nuk duhet identifikuar me “Krishterimin” real, si\u00e7 \u00ebsht\u00eb shprehur n\u00eb periudha t\u00eb ndryshme t\u00eb s\u00eb kaluar\u00ebs ose q\u00eb shprehet sot nga disa bashk\u00ebsi ose grupe t\u00eb krishtera. Mang\u00ebsit\u00eb dhe tradhtit\u00eb njer\u00ebzore nuk jan\u00eb n\u00eb gjendje t’i ndryshojn\u00eb fuqin\u00eb dhe thelbin. Ungjilli – si\u00e7 \u00ebsht\u00eb konceptuar brenda Kish\u00ebs p\u00ebr nj\u00ebzet shekuj – mbetet kriteri dhe gjykimi i \u00e7do krishterimi real. \u00c7do rinovim n\u00eb bashk\u00ebsin\u00eb e krishter\u00eb \u00ebsht\u00eb rrjedhoj\u00eb e rigjetjes s\u00eb b\u00ebrtham\u00ebs s\u00eb Ungjillit dhe e vendimit p\u00ebr ta p\u00ebrjetuar n\u00eb past\u00ebrtin\u00eb dhe plot\u00ebsin\u00eb e tij. Shpreh\u00ebs autentik\u00eb t\u00eb Ungjillit nuk jan\u00eb thjesht intelektual\u00ebt, njoh\u00ebsit e teksteve t\u00eb Shkrimit t\u00eb Shenjt\u00eb, por ata q\u00eb e kuptojn\u00eb dhe e p\u00ebrjetojn\u00eb misterin e Ungjillit, duke u transformuar vazhdimisht n\u00eb flak\u00ebn e pranis\u00eb s\u00eb Shpirtit t\u00eb Shenjt\u00eb, ata q\u00eb rrezatojn\u00eb lavdin\u00eb hyjnore dhe dashurin\u00eb me veprat dhe qenien e tyre.<\/p>\n

B
\nKULTURA DHE P\u00cbRVOJA FETARE<\/strong><\/h4>\n

<\/span>\u00a0 \u00a0 P\u00ebrqasje theologjike.<\/em><\/strong><\/span><\/h4>\n

\u00a0 \u00a0 1.<\/strong>\u00a0\u00a0 \u00a0Formulimi se kultura \u00ebsht\u00eb nj\u00eb realizim njer\u00ebzor, nd\u00ebrsa Ungjilli \u00ebsht\u00eb nd\u00ebrhyrja e Per\u00ebndis\u00eb, me gjith\u00eb qart\u00ebsin\u00eb e mir\u00ebpritur dhe megjith\u00ebse ndri\u00e7on nj\u00eb t\u00eb v\u00ebrtet\u00eb t\u00eb r\u00ebnd\u00ebsishme, i thjesht\u00ebzon mjaft gj\u00ebrat, ashtu si t\u00eb gjitha formulimet p\u00ebrcaktuese tep\u00ebr t\u00eb qarta. Po ashtu i pamjaftuesh\u00ebm, mendoj, \u00ebsht\u00eb formulimi: kultura \u00ebsht\u00eb nj\u00eb krijim nga posht\u00eb, nd\u00ebrsa Ungjilli nga lart. Kultura, si veprim dhe arritje e njeriut t\u00eb b\u00ebr\u00eb sipas ikon\u00ebs s\u00eb Per\u00ebndis\u00eb, nuk gjendet jasht\u00eb rrezes s\u00eb veprimeve hyjnore, nuk \u00ebsht\u00eb krejt e huaj me frym\u00ebn e Shpirtit t\u00eb Shenjt\u00eb, q\u00eb i sundon t\u00eb gjitha, “t\u00eb dukurat edhe t\u00eb padukurat”.<\/p>\n

\u00a0 \u00a0Veprimi krijues i njeriut mbi natyr\u00ebn \u00ebsht\u00eb dhurat\u00eb, porosi dhe mund\u00ebsi q\u00eb u \u00ebsht\u00eb dh\u00ebn\u00eb nga vet\u00eb Krijuesi i njer\u00ebzve t\u00eb par\u00eb, si rrjedhoj\u00eb e “ikon\u00ebs hyjnore” dhe e ecjes drejt “sipas sh\u00ebmb\u00eblltyr\u00ebs” . P\u00ebr pik\u00ebpamjen orthodhokse, shprehja “sipas ikon\u00ebs” nuk ka humbur dhe as ka dal\u00eb jasht\u00eb p\u00ebrdorimit me r\u00ebnien n\u00eb m\u00ebkat t\u00eb njer\u00ebzve t\u00eb par\u00eb. K\u00ebshtu, njeriu mbeti prit\u00ebsi i mesazheve t\u00eb vullnetit t\u00eb Per\u00ebndis\u00eb dhe t\u00eb veprimeve t\u00eb Shpirtit t\u00eb Shenjt\u00eb. N\u00eb rr\u00ebnj\u00ebn e kultur\u00ebs ndodhet nj\u00eb dhurat\u00eb dhe nj\u00eb porosi e Per\u00ebndis\u00eb (Gjen. 2:15). Per\u00ebndia i jep njeriut t\u00eb drejt\u00ebn dhe aft\u00ebsin\u00eb p\u00ebr t\u00eb sunduar mbi krijes\u00ebn (Gjen. 1:28-30). N\u00eb kapitujt e par\u00eb t\u00eb Shkrimit t\u00eb Shenjt\u00eb paraqitet nj\u00eb larmi formash, me t\u00eb cilat gjinia njer\u00ebzore udh\u00ebhiqet nga Per\u00ebndia n\u00eb rrug\u00ebn e saj kulturore. Me gjith\u00eb mosbindjen njer\u00ebzore, Per\u00ebndia nuk largohet nga bota n\u00eb nj\u00eb qiell t\u00eb paarritsh\u00ebm , por vazhdon t\u00eb ket\u00eb lidhje dhe dialog me njer\u00ebzit, duke lidhur me ta “pakte”. Ai vepron i pari p\u00ebr ecjen korrigjuese t\u00eb njer\u00ebzimit. Me iniciativ\u00ebn e Tij p\u00ebrcakton dhiata t\u00eb ndryshme me Adhamin dhe Ev\u00ebn, p\u00ebrfaq\u00ebsues t\u00eb mbar\u00eb gjinis\u00eb njer\u00ebzore, me Noen dhe bashk\u00ebsin\u00eb njer\u00ebzore q\u00eb shp\u00ebton nga p\u00ebrmbytja, me Abrahamin, kreun e fisit t\u00eb nj\u00eb populli, prej t\u00eb cilit do t\u00eb lindte Mesia; me Moisiun, udh\u00ebheq\u00ebsin dhe ligjv\u00ebn\u00ebsin e Izraelit, t\u00eb cilit i \u00ebsht\u00eb ngarkuar nj\u00eb rol i posa\u00e7\u00ebm n\u00eb planin shp\u00ebtues t\u00eb Per\u00ebndis\u00eb. N\u00eb truallin e k\u00ebtyre “pakteve” zhvillohen m\u00eb pas kulturat.<\/p>\n

\u00a0 \u00a0 Q\u00ebndrimi theologjik q\u00eb mban ndokush kundrejt kulturave t\u00eb tjera, ka lidhje t\u00eb ngusht\u00eb me faktin se si ai e kupton religjiozitetin njer\u00ebzor jasht\u00eb kuadrit biblik. Pavar\u00ebsisht q\u00eb nga ana etimologjike fjala culture e ka prejardhjen nga rr\u00ebnja cult, pra edhe kultura rrjedh nga adhurimi, \u00ebsht\u00eb fakt se, historikisht, p\u00ebrjetimi i s\u00eb Shenjt\u00ebs, adhurimi i Per\u00ebndis\u00eb dhe prirja drejt s\u00eb p\u00ebrtejshmes jan\u00eb g\u00ebrshetuar me kultur\u00ebn. Vlen t\u00eb theksohet se edhe 21 kulturat e m\u00ebdha, t\u00eb p\u00ebrcaktuara nga Toynbee, zhvillohen n\u00eb baz\u00eb t\u00eb s\u00eb Shenjt\u00ebs, dometh\u00ebn\u00eb t\u00eb p\u00ebrvoj\u00ebs dhe p\u00ebrjetimit t\u00eb Hyjnores. P\u00ebr k\u00ebt\u00eb, kuptimi i drejt\u00eb theologjik i religjiozitetit jasht\u00ebbiblik \u00ebsht\u00eb nj\u00eb ky\u00e7 i r\u00ebnd\u00ebsish\u00ebm p\u00ebr q\u00ebndrimin e drejt\u00eb kundrejt krijimtarive kulturore q\u00eb kan\u00eb lidhje t\u00eb drejtp\u00ebrdrejt\u00eb me t\u00eb.<\/p>\n

\u00a0 \u00a0 N\u00eb bot\u00ebn protestante, q\u00ebndrimi ndaj feve jasht\u00ebkristiane gjat\u00eb shekujve t\u00eb fundit \u00ebsht\u00eb luhatur – si lavjerr\u00ebs nd\u00ebrmjet dy pik\u00ebpamjeve m\u00ebse t\u00eb kund\u00ebrta: nga pozicionimi ekstrem negativ (p.sh. i Theologjis\u00eb Dialektike t\u00eb Barthit dhe pasuesve t\u00eb tij) deri n\u00eb pozicionimin ekstrem pozitiv t\u00eb Shkoll\u00ebs Fetarologjike (Otto, Heiler, Benz) dhe deri n\u00eb relativizimin e Krishterimit . K\u00ebshtu, teorit\u00eb e ndryshme l\u00ebvizin nd\u00ebrmjet dy “super”-ave: super-mohimit dhe superpranimit. N\u00eb mendimin orthodhoks q\u00eb mb\u00ebshtetet prej 20 shekujsh n\u00eb bashk\u00ebjetes\u00ebn e vazhdueshme me njer\u00ebz me bindje t\u00eb tjera fetare n\u00eb rajone dhe kufij t\u00eb ndrysh\u00ebm kulturor\u00eb dhe q\u00eb ndjek tradit\u00ebn e Kish\u00ebs s\u00eb pandar\u00eb t\u00eb dhjet\u00eb shekujve t\u00eb par\u00eb, prirja mbizot\u00ebruese \u00ebsht\u00eb nj\u00eb p\u00ebrpjekje ekuilibri dhe mir\u00ebkuptimi, nj\u00eb koordinim me traditat e universalitetit dhe globalizmit. Vihet re se brezat e t\u00eb krishter\u00ebve n\u00eb epok\u00ebn kur u p\u00ebrcaktua Kanoni i Dhiat\u00ebs s\u00eb Re kishin q\u00ebndrim m\u00eb tolerant. Jan\u00eb t\u00eb njohura pik\u00ebpamjet e Justinit (+165) mbi “fjal\u00ebn farore”\u00a0 [spermatikos logos], si dhe e Klementit t\u00eb Aleksandris\u00eb (+215?) se filozofia greke \u00ebsht\u00eb “paraedukim i prehjes m\u00eb Krishtin”\u00a0 dhe se grek\u00ebt mor\u00ebn “shk\u00ebndija t\u00eb fjal\u00ebs hyjnore” . Karakteri global i zbules\u00ebs hyjnore p\u00ebr t\u00eb gjitha kombet dhe t\u00eb gjith\u00eb njer\u00ebzit dhe dhuntia e ndjenj\u00ebs fetare, theksohen n\u00eb ve\u00e7anti nga Eusebi i \u00c7ezaris\u00eb (+339). Ky historian i madh kishtar e pranon se “(feja) ishte natyralisht inherente tek ata”\u00a0 dhe ai i konsideron t\u00eb gjith\u00eb njer\u00ebzit e t\u00eb gjitha koh\u00ebve, si t\u00eb dashur tek Per\u00ebndia dhe “g\u00ebzuan d\u00ebshmin\u00eb” e drejt\u00ebsis\u00eb, t\u00eb ken\u00eb qen\u00eb “n\u00eb fakt t\u00eb krishter\u00eb” .<\/p>\n

\u00a0 \u00a0 Vija baz\u00eb, q\u00eb p\u00ebrshkon bindjet e Kish\u00ebs gjat\u00eb shekujve t\u00eb par\u00eb dhe, n\u00eb vazhdim, mendimin orthodhoks, \u00ebsht\u00eb se njeriu, i b\u00ebr\u00eb “sipas ikon\u00ebs s\u00eb Per\u00ebndis\u00eb” nuk ka humbur qytetarin\u00eb hyjnore. Aft\u00ebsia e tij krijuese n\u00eb fush\u00ebn kulturore lidhet me “pasionin” dhe me “d\u00ebshir\u00ebn …sipas k\u00ebrkes\u00ebs s\u00eb Per\u00ebndis\u00eb. D\u00ebshira e madhe e njeriut p\u00ebr t\u00eb organizuar jet\u00ebn e tij, p\u00ebr t\u00eb kap\u00ebrcyer at\u00eb \u00e7ka \u00ebsht\u00eb, shpreh nj\u00eb drejtim dhe enteleki per\u00ebndidh\u00ebn\u00ebse. Arritjet e frym\u00ebs njer\u00ebzore nuk ndodhen jasht\u00eb planit, ndihm\u00ebs dhe dashuris\u00eb s\u00eb Per\u00ebndis\u00eb . Mendja njer\u00ebzore \u00ebsht\u00eb “hyjnoide” dhe “hyjnore” .<\/p>\n

\u00a0 \u00a0 Studimi m\u00eb sistematik i kulturave njer\u00ebzore zbulon nj\u00eb “dualitet” dramatik, veprimin e fuqive demoniake dhe nj\u00ebkoh\u00ebsisht d\u00ebshir\u00ebn e zjarrt\u00eb p\u00ebr t\u00eb Shenjt\u00ebn. Gjithashtu, nj\u00eb lloj evolucioni t\u00eb dyfisht\u00eb: nj\u00eb n\u00eb ngjitje dhe nj\u00eb degjenerues .<\/p>\n

\u00a0 \u00a0 P\u00ebrgjith\u00ebsisht n\u00eb Lindje, q\u00ebndrimi i Kish\u00ebs mb\u00ebshtetet mbi sigurin\u00eb e Petros se “n\u00eb \u00e7do komb kush ka frik\u00eb nga ai (Per\u00ebndia) dhe zbaton drejt\u00ebsin\u00eb, \u00ebsht\u00eb i mir\u00ebpritur prej tij” (Vep. 10:35) dhe n\u00eb shpalljen e Pavlit n\u00eb Athin\u00eb, se “me an\u00ebn e tij rrojm\u00eb, edhe l\u00ebvizim, edhe jemi” (Vep. 17:24-28). Gj\u00ebrat njer\u00ebzore l\u00ebvizin brenda sfer\u00ebs s\u00eb influenc\u00ebs s\u00eb Diellit t\u00eb Drejt\u00ebsis\u00eb. P\u00ebrvoja e krishter\u00eb, optimizmi dhe shpresa, kan\u00eb si baz\u00eb dhe mb\u00ebshtetje faktin se lavdia e Per\u00ebndis\u00eb shtrihet n\u00eb mbar\u00eb bot\u00ebn. Sa m\u00eb e paarritshme, e tejkaluar dhe e panjohur \u00ebsht\u00eb substanca e Per\u00ebndis\u00eb, aq m\u00eb shum\u00eb veprimet e pakrijuara t\u00eb saj, lavdia e Tij, p\u00ebrhapen n\u00eb qiell dhe n\u00eb tok\u00eb, n\u00eb \u00e7do form\u00eb jete dhe ekzistence .
\nR\u00ebnd\u00ebsia e kultur\u00ebs n\u00eb shpalljen e Ungjillit.<\/p>\n

\u00a0 \u00a0 2.\u00a0\u00a0<\/strong> \u00a0Formulimi par\u00ebsor i mesazhit t\u00eb krishter\u00eb u b\u00eb n\u00eb kuadrin e nj\u00eb bote konkrete – t\u00eb bot\u00ebs semitike. Trup\u00ebzimi i Fjal\u00ebs s\u00eb Per\u00ebndis\u00eb nuk u krye n\u00eb nj\u00eb boshll\u00ebk, por n\u00eb nj\u00eb vend dhe koh\u00eb konkrete, n\u00eb nj\u00eb popull konkret. \u00c7do form\u00eb doketizmi \u00ebsht\u00eb luftuar ashp\u00ebr nga Kisha. Ndaj, dogma e Trup\u00ebzimit p\u00ebrb\u00ebn nj\u00eb themel thelb\u00ebsor p\u00ebr shqyrtimin dhe v\u00ebshtrimin e drejt\u00eb t\u00eb problemit q\u00eb po trajtojm\u00eb.<\/p>\n

\u00a0 \u00a0 Nd\u00ebrkoh\u00eb q\u00eb shpallja e mbret\u00ebris\u00eb s\u00eb Per\u00ebndis\u00eb u d\u00ebgjua p\u00ebr her\u00eb t\u00eb par\u00eb n\u00eb mjedis semitik n\u00ebp\u00ebrmjet gjuh\u00ebs aramaike, gjat\u00eb koh\u00ebs s\u00eb brezit t\u00eb par\u00eb t\u00eb krishter\u00eb po kryhet nj\u00eb kap\u00ebrcim vendimtar i kuadrit fillestar kulturor. Kisha zhvillohet si n\u00eb bot\u00ebn semitike, ashtu dhe n\u00eb at\u00eb grekoromake, dhe Ungjilli merr hov dhe form\u00eb p\u00ebrfundimtare n\u00eb fjal\u00ebn e shkruar n\u00eb greqisht, gjuh\u00eb e ndryshme nga ajo aramaike, n\u00eb t\u00eb cil\u00ebn ishte shpallur fillimisht. Pra, q\u00eb n\u00eb faz\u00ebn e par\u00eb adoptohen, por nuk absolutizohen kulturat.<\/p>\n

\u00a0 \u00a0Flaka e Pentikostis\u00eb i heq kufijt\u00eb gjuh\u00ebsor\u00eb, nacional\u00eb dhe kulturor\u00eb. Ka pranim dhe nj\u00ebkoh\u00ebsisht kap\u00ebrcim t\u00eb kultur\u00ebs. Ungjilli, nd\u00ebrsa thekson karakterin e p\u00ebrjetsh\u00ebm dhe t\u00eb per\u00ebndish\u00ebm, nuk e ka t\u00eb v\u00ebshtir\u00eb t\u00eb mish\u00ebrohet her\u00eb pas here n\u00eb trupin kulturor konkret t\u00eb koh\u00ebs. N\u00eb Kish\u00ebn e vjet\u00ebr bashkekzistenca e kulturave t\u00eb ndryshme (grekoromake, siriane, egjiptiane), ishte nj\u00eb burim i konsideruesh\u00ebm krijimtarie. Tundimi i koh\u00ebve moderne ka qen\u00eb v\u00ebshtir\u00ebsia p\u00ebr t\u00eb pranuar misterin e karakterit t\u00eb per\u00ebndish\u00ebm dhe njer\u00ebzor t\u00eb Ungjillit. K\u00ebshtu, disa tentuan t\u00eb hiqnin \u00e7do element q\u00eb kujtonte ndikimin kulturor grek, p\u00ebr t\u00eb gjetur gjoja shpirtin semitik t\u00eb Krishterimit (Harnack). T\u00eb tjer\u00eb u mor\u00ebn me aq p\u00ebrkushtim dhe serviliz\u00ebm n\u00eb shkrimin e Ungjillit t\u00eb shkruar, saq\u00eb e humb\u00ebn frym\u00ebn jet\u00ebb\u00ebr\u00ebse q\u00eb vepron n\u00eb trupin mistik t\u00eb Kish\u00ebs s\u00eb gjall\u00eb, e cila ka p\u00ebrcaktuar Ungjillin. T\u00eb dyja k\u00ebto pik\u00ebpamje e l\u00ebn\u00eb m\u00ebnjan\u00eb dogm\u00ebn e Trup\u00ebzimit dhe t\u00eb rrjedhojave t\u00eb tij. Fjala rreth Fjal\u00ebs dhe misteri i shoq\u00ebrimit me T\u00eb, kan\u00eb veshur trupin kulturor t\u00eb bot\u00ebs.<\/p>\n

\u00a0 \u00a0 Sigurisht, nuk ishte jasht\u00eb providenc\u00ebs s\u00eb Per\u00ebndis\u00eb fakti q\u00eb Mesia, Shp\u00ebtimtari i bot\u00ebs, erdhi n\u00eb nj\u00eb kthes\u00eb historike konkrete, se Ai u lidh me mjedisin konkret judaik, se Kisha e par\u00eb u zhvillua n\u00eb atmosfer\u00ebn e krijuar nga kultura konkrete greke. Kjo bot\u00eb q\u00eb u mb\u00ebshtet dhe zhvilloi fjal\u00ebn njer\u00ebzore si nj\u00eb vler\u00eb t\u00eb p\u00ebrgjithshme dhe supreme, si\u00e7 n\u00ebnvizon K. Tsatsos\u00a0 , duke p\u00ebrshkuar p\u00ebr shekuj me radh\u00eb orbit\u00ebn e vet, kishte diagnostikuar ekzistenc\u00ebn e nj\u00eb nocioni m\u00eb t\u00eb lart\u00eb q\u00eb e kap\u00ebrcen arsyen, duke mb\u00ebrritur, me fuqit\u00eb e veta, n\u00eb kufijt\u00eb e pushtetit t\u00eb fjal\u00ebs. K\u00ebshtu, fjala greke jo vet\u00ebm e njihte r\u00ebnd\u00ebsin\u00eb e t\u00eb Parr\u00ebfyeshmit, por tentoi q\u00eb t’i jepte vendin m\u00eb t\u00eb lart\u00eb n\u00eb shkall\u00ebn e vlerave dhe t\u00eb pohonte para tij limitet e veta.<\/p>\n

\u00a0 \u00a0 Fjala greke kishte filluar t\u00eb k\u00ebrkonte tashm\u00eb di\u00e7ka m\u00eb tutje, dhe kryesisht at\u00eb q\u00eb nuk mund t\u00eb njihte me fuqin\u00eb e vet: natyr\u00ebn dhe thelbin e t\u00eb Parr\u00ebfyeshmit. Pik\u00ebrisht, me k\u00ebto u njoh dhe u familjarizua, duke pranuar Ungjillin; dhe zbuloi besimin dhe shpres\u00ebn q\u00eb gjenden tej arsyes njer\u00ebzore. N\u00eb sintez\u00ebn e m\u00ebvonshme, bota helene p\u00ebrdori t\u00eb gjitha shprehjet kulturore t\u00eb saj p\u00ebr t’i sh\u00ebrbyer e p\u00ebr t\u00eb shpallur t\u00eb v\u00ebrtet\u00ebn e t\u00eb Parr\u00ebfyeshmit, q\u00eb e zbuloi Krishti i kryq\u00ebzuar dhe i ngjallur.<\/p>\n

\u00a0 \u00a0 Nj\u00eb pranim t\u00eb ngjash\u00ebm fillestar t\u00eb kultur\u00ebs vendase shohim t\u00eb kryhet edhe n\u00eb raste t\u00eb tjera, n\u00eb Lindje, aty ku u konsoliduan Kishat lokale (p.sh. n\u00eb Armeni, n\u00eb Egjipt, n\u00eb Etiopi). Kultura fillimisht pranohet dhe n\u00eb vazhdim pag\u00ebzohet dhe transformohet. N\u00eb stadin e par\u00eb, gjuha, organi kryesor i shprehjes s\u00eb nj\u00eb kulture, b\u00ebhet plot\u00ebsisht e pranueshme si mjet formulimi dhe p\u00ebrhapjeje t\u00eb Ungjillit. K\u00ebshtu, gjuha transformohet duke fituar mund\u00ebsi t\u00eb reja dhe nj\u00eb dinamiz\u00ebm t\u00eb ri. Tekste biblike dhe liturgjike p\u00ebrkthehen n\u00eb gjuh\u00eb t\u00eb ndryshme dhe kontribuojn\u00eb n\u00eb krijimin e nj\u00eb bashk\u00ebsie adhuruese autentike lokale. N\u00eb Lindje, gjat\u00eb shekujve t\u00eb par\u00eb, jan\u00eb formuar dhe jan\u00eb p\u00ebrdorur m\u00eb shum\u00eb se dyzet Liturgji dhe jan\u00eb pranuar zakone dhe m\u00ebnyra t\u00eb ndryshme jetese.<\/p>\n

\u00a0 \u00a0 K\u00ebt\u00eb taktik\u00eb dhe tradit\u00eb ndjekin misionar\u00ebt m\u00eb p\u00ebrfaq\u00ebsues bizantin\u00eb. Kur Cirili (827-869) dhe Metodi (815-885) p\u00ebrballuan sulmin e klerik\u00ebve latin\u00eb, se gjoja po kryenin novacion duke k\u00ebmb\u00ebngulur q\u00eb t\u00eb p\u00ebrdorej sllavonishtja p\u00ebr ungjill\u00ebzimin e popujve sllav\u00eb, Cirili paraqitet duke u th\u00ebn\u00eb: “Si nuk keni turp q\u00eb pranoni vet\u00ebm tri gjuh\u00eb dhe thoni se t\u00eb tjerat jan\u00eb shurdhe e memece… Ne e dim\u00eb se ka shum\u00eb popuj, t\u00eb cil\u00ebt lexojn\u00eb libra dhe i thurin himne Per\u00ebndis\u00eb n\u00eb gjuh\u00ebn e tyre: armen\u00ebt, persian\u00ebt, avazg\u00ebt, iber\u00ebt, sugdejt, gott\u00ebt, avar\u00ebt, turqit, hazar\u00ebt, arab\u00ebt, egjiptian\u00ebt etj.” . P\u00ebrpjekjet e tyre p\u00ebr vendosjen e gjuh\u00ebs sllave kan\u00eb qen\u00eb t\u00eb nj\u00eb r\u00ebnd\u00ebsie themelore p\u00ebr t\u00eb ardhmen e bot\u00ebs sllave dhe, m\u00eb gjer\u00eb, t\u00eb bot\u00ebs s\u00eb krishter\u00eb, dhe shum\u00eb pak ngjarje kan\u00eb qen\u00eb aq t\u00eb r\u00ebnd\u00ebsishme n\u00eb historin\u00eb e Kish\u00ebs. Krishterimi per\u00ebndimor ka adoptuar k\u00ebt\u00eb taktik\u00eb me nj\u00eb vones\u00eb t\u00eb konsiderueshme: shtat\u00eb shekuj protestant\u00ebt\u00a0 (n\u00eb periudh\u00ebn e Reform\u00ebs) dhe nj\u00ebmb\u00ebdhjet\u00eb shekuj romanokatolik\u00ebt (n\u00eb koh\u00ebt e sotme, pas Sinodit II t\u00eb Vatikanit).<\/p>\n

\u00a0 \u00a0 Duke p\u00ebrhapur Ungjillin, bizantin\u00ebt u interesuan menj\u00ebher\u00eb q\u00eb, s\u00eb bashku me t\u00eb, t\u00eb p\u00ebrhapnin edhe krijimtarin\u00eb dhe strukturat kulturore q\u00eb ishin zhvilluar deri at\u00ebher\u00eb me frym\u00ebzimin ungjillor. Ata ofruan gj\u00ebn\u00eb m\u00eb t\u00eb p\u00ebrsosur q\u00eb kishin nga arti, piktura, muzika, arkitektura. D\u00ebrguan artist\u00ebt m\u00eb t\u00eb mir\u00eb, ndihmuan n\u00eb nd\u00ebrtimin e kishave shum\u00eb t\u00eb bukura si simbole t\u00eb lavdis\u00eb s\u00eb Per\u00ebndis\u00eb. Kultivuan ndjeshm\u00ebrin\u00eb artistike, ndjenj\u00ebn e s\u00eb bukur\u00ebs q\u00eb transformon bot\u00ebn.<\/p>\n

\u00a0 \u00a0 Por, ata u interesuan gjithashtu p\u00ebr dimensionin shoq\u00ebror, politik t\u00eb jet\u00ebs, p\u00ebr edukimin, duke ofruar t\u00ebr\u00eb p\u00ebrvoj\u00ebn e tyre t\u00eb krijuar nga p\u00ebrpjekja e asimilimit t\u00eb Ungjillit, dhe ndihmuan n\u00eb zhvillimin e gjenis\u00eb krijuese t\u00eb \u00e7do populli. Kryesisht, ata u ofruan popujve t\u00eb porsandri\u00e7uar t\u00eb gjitha premisat p\u00ebr t’u zhvilluar n\u00eb kombe autentike dhe p\u00ebr t\u00eb pasur mund\u00ebsi t\u00eb zbulonin dhe t\u00eb formonin veten e tyre, t\u00eb zhvillonin talentet, personalitetin e tyre t\u00eb ve\u00e7ant\u00eb, kulturat e tyre .
\nPik\u00ebpamja mbi unitetin e bot\u00ebs s\u00eb krishter\u00eb nuk u mb\u00ebshtet n\u00eb krijimin e nj\u00eb qendre vendimesh dhe administrate si n\u00eb Per\u00ebndim – q\u00eb do t\u00eb synonte vendosjen e uniformitetit. Uniteti nuk d\u00ebmtohet nga larmia e mentaliteteve, gjuh\u00ebve, zakoneve, shteteve. Nuk u synua shkrirja, por evidentimi i karakteristikave specifike dhe ve\u00e7antive t\u00eb \u00e7do komuniteti.<\/p>\n

\u00a0 \u00a0Tradit\u00ebn bizantine e ndoq\u00ebn besnik\u00ebrisht n\u00eb p\u00ebrpjekjet e tyre hierapostolike edhe misionar\u00ebt rus\u00eb, duke zhvilluar me origjinalitet dhe guxim metodat misionare q\u00eb kishin trash\u00ebguar nga Bizanti i krishter\u00eb: p\u00ebrkthime t\u00eb librave liturgjik\u00eb n\u00eb gjuh\u00ebt vendase me p\u00ebrkujdesje sistematike gjuh\u00ebsore dhe theologjike, krijim i klerit vendas, duke theksuar r\u00ebnd\u00ebsin\u00eb e bukuris\u00eb s\u00eb kish\u00ebs, si simbol i duksh\u00ebm i lavdis\u00eb s\u00eb Per\u00ebndis\u00eb n\u00eb hap\u00ebsir\u00eb, studim i kultur\u00ebs vendase (p.sh. n\u00eb Alask\u00eb, n\u00eb Kin\u00eb, n\u00eb Japoni), adoptim i traditave vendore . N\u00eb dit\u00ebt tona, vazhdon p\u00ebrpjekja orthodhokse n\u00eb Azi dhe n\u00eb Afrik\u00eb me studimin e t\u00eb dh\u00ebnave kulturore lokale, studimin e simbolizmit afrikan, k\u00ebrkimin e element\u00ebve pozitiv\u00eb t\u00eb kultur\u00ebs s\u00eb \u00e7do fisi, p\u00ebrkthimin e teksteve liturgjik\u00eb dhe kryerjen e Adhurimit hyjnor n\u00eb dialektin lokal. Nuk \u00ebsht\u00eb fjala p\u00ebr nj\u00eb strategji t\u00eb re, por p\u00ebr besnik\u00ebri ndaj Tradit\u00ebs prej nj\u00ebzet shekujsh t\u00eb Kish\u00ebs Orthodhokse Lindore.<\/p>\n

\u00a0 \u00a0 Q\u00eb Ungjilli t\u00eb p\u00ebrjetohet n\u00eb globalizmin e tij, n\u00eb \u00e7do vend dhe koh\u00eb, \u00e7do popull, n\u00eb \u00e7do rajon t\u00eb bot\u00ebs, duhet q\u00eb t\u00eb thellohet p\u00ebrs\u00ebri n\u00eb t\u00eb, ta jetoj\u00eb brenda kuadrit t\u00eb premisave t\u00eb tij dhe ta shpreh\u00eb me z\u00ebrin dhe me shpirtin e vet. \u00c7do komb ftohet q\u00eb t\u00eb p\u00ebrdor\u00eb tonin e vet, shprehjen e vet n\u00eb p\u00ebrshtatjen me Ungjillin. \u00c7do Kish\u00eb lokale \u00ebsht\u00eb e detyruar q\u00eb t\u00eb ofroj\u00eb dhe t\u00eb zhvilloj\u00eb vlerat pozitive t\u00eb kultur\u00ebs konkrete sipas temperamentit t\u00eb saj komb\u00ebtar, gjuh\u00ebsor dhe racor. Gjithashtu, t\u00eb shqyrtoj\u00eb n\u00eb m\u00ebnyr\u00eb kritike, duke pasur si q\u00ebllim purifikimin, ato elemente kulturore q\u00eb i kund\u00ebrvihen dinjitetit dhe destinacionit t\u00eb njer\u00ebzimit, si\u00e7 zbulohet nga Ungjilli. Nj\u00ebkoh\u00ebsisht, \u00e7do Kish\u00eb, pa humbur identitetin e saj “lokal”, duhet t\u00eb zhvilloj\u00eb “universalitetin” e saj, duke jetuar organikisht tradit\u00ebn, unitetin dhe shoq\u00ebrin\u00eb me “Nj\u00eb Kish\u00eb t\u00eb Shenjt\u00eb, t\u00eb P\u00ebrgjithshme dhe Apostolike”, me Kish\u00ebn e s\u00eb kaluar\u00ebs, t\u00eb s\u00eb tashmes dhe s\u00eb ardhmes.<\/p>\n

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C
\nFUQIA Q\u00cb UNGJILLI I JEP KULTUR\u00cbS<\/strong><\/p>\n

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\u00a0\u00a0\u00a0 Kur Kisha ndesh nj\u00eb kultur\u00eb, nd\u00ebrmerr tre funksione baz\u00eb: S\u00eb pari, pranon t\u00eb gjitha ato elemente q\u00eb harmonizohen me mesazhin e Ungjillit. S\u00eb dyti, hedh posht\u00eb n\u00eb m\u00ebnyr\u00eb kritike elemente t\u00eb tjera q\u00eb jan\u00eb t\u00eb papajtueshme me t\u00eb. S\u00eb treti, hedh gjak t\u00eb ri, frym\u00eb t\u00eb re, duke pllenuar \u00e7ka \u00ebsht\u00eb pozitive.<\/p>\n

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<\/span>\u00a0 \u00a0 Dinamik\u00eb e re n\u00eb kultur\u00ebn greke.<\/em><\/strong><\/span><\/h4>\n

\u00a0 \u00a01.\u00a0\u00a0<\/strong> \u00a0Me pag\u00ebzimin e bot\u00ebs greke gjat\u00eb shekujve t\u00eb par\u00eb t\u00eb Krishterimit, filloi nj\u00eb proces reformues q\u00eb i dha nj\u00eb vitalitet, vrull dhe shk\u00eblqim t\u00eb ri kultur\u00ebs greke n\u00eb per\u00ebndim. E “mira” e Platonit mori nj\u00eb gjer\u00ebsi t\u00eb re dhe thell\u00ebsi t\u00eb re. Mendimi grek bashkoi fjal\u00ebn me t\u00eb ndjeshmen, t\u00eb cil\u00ebn m\u00eb pas e ngjiti deri tek e parr\u00ebfyeshmja.<\/p>\n

\u00a0 \u00a0 Mendimi filozofik i Et\u00ebrve t\u00eb Kish\u00ebs u dha zgjidhje dhe p\u00ebrgjigje t\u00eb reja qorrsokak\u00ebve t\u00eb vjet\u00ebr t\u00eb ekzistenc\u00ebs njer\u00ebzore . Arti bizantin gjurmoi m\u00ebnyra t\u00eb reja shprehjeje. Ai nuk u kufizua n\u00eb imitim dhe kopjim t\u00eb thjesht\u00eb t\u00eb natyr\u00ebs materiale; u b\u00eb mjet kontakti me trashendentalen, t\u00eb cil\u00ebn u p\u00ebrpoq ta paraqes\u00eb. N\u00eb fush\u00ebn e s\u00eb drejt\u00ebs, Ungjilli caktoi parime t\u00eb reja p\u00ebr rregullimin e marr\u00ebdh\u00ebnieve njer\u00ebzore, duke harmonizuar kontradiktat e vjetra t\u00eb papajtueshme nd\u00ebrmjet autoritetit dhe liris\u00eb, individit dhe shoq\u00ebris\u00eb, realizmit dhe idealizmit. Nga sinteza e parimeve greke dhe kristiane, doli e t\u00ebr\u00eb kultura e sotme evropiane .<\/p>\n

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<\/span>\u00a0 \u00a0 Nj\u00eb drejtim t\u00eb ri kultur\u00ebs helene i dhan\u00eb ve\u00e7an\u00ebrisht:<\/em><\/strong><\/span><\/h4>\n

\u00a0 \u00a0 a)<\/strong> Theksimi nga ana e Ungjillit i vler\u00ebs unikale t\u00eb personit njer\u00ebzor, me shpalljen e vler\u00ebs s\u00eb pa\u00e7muar t\u00eb shpirtit. b)<\/strong> V\u00ebnia e theksit tek liria dhe p\u00ebrgjegj\u00ebsia e njeriut. c)<\/strong> Shpallja e barazis\u00eb dhe v\u00ebllaz\u00ebrimit nd\u00ebrmjet t\u00eb gjith\u00eb njer\u00ebzve pa p\u00ebrjashtim. d)<\/strong> Zbulimi i ligjit suprem t\u00eb dashuris\u00eb s\u00eb painteres dhe flijuese, e cila i v\u00eb marr\u00ebdh\u00ebniet njer\u00ebzore n\u00eb nj\u00eb baz\u00eb krejt t\u00eb re, duke harmonizuar larmin\u00eb e personave dhe lirin\u00eb e tyre. e)<\/strong> Besimi ndaj t\u00eb pamundur\u00ebs logjikisht, q\u00eb i ka dh\u00ebn\u00eb nj\u00eb shtys\u00eb t\u00eb ve\u00e7ant\u00eb p\u00ebr tejkalimin e nevojshm\u00ebris\u00eb n\u00eb dukje, duke nxitur p\u00ebrparimin dhe k\u00ebrkimin e \u00e7do lloj t\u00eb v\u00ebrtete – edhe asaj shkencore – p\u00ebrtej dukurive. f)<\/strong> Sfida dhe ftesa p\u00ebr tejkalim t\u00eb vazhduesh\u00ebm n\u00eb jet\u00ebn shpirt\u00ebrore, p\u00ebr tendosjen e t\u00eb gjitha forcave njer\u00ebzore, p\u00ebr t\u00eb l\u00ebvizur dhe p\u00ebr t\u00eb ecur “nga lavdia n\u00eb lavdi”.<\/p>\n

\u00a0 \u00a0 Ungjilli nuk merret me fenomenet dyt\u00ebsore, por shkon drejt e n\u00eb thelb dhe k\u00ebrkon t\u00eb ndryshoj\u00eb thell\u00ebsin\u00eb e personit njer\u00ebzor, ta rilind\u00eb at\u00eb. Nga ky reformim i brendsh\u00ebm nisen t\u00eb gjitha t\u00eb tjerat. Ungjilli ndryshon aksioma baz\u00eb t\u00eb jet\u00ebs. I jep besim shum\u00eb t\u00eb madh njeriut; i tregon prejardhjen e vet (“sipas ikon\u00ebs s\u00eb Per\u00ebndis\u00eb”), t\u00eb ardhmen e tij (hyjnizimin), mund\u00ebsit\u00eb e tij t\u00eb pashfryt\u00ebzuara. K\u00ebto i dhan\u00eb nj\u00eb frym\u00eb krijuese artit, ide t\u00eb reja dhe vizion profetik mendimit dhe shkenc\u00ebs, vullnet p\u00ebr lart\u00ebsimin e jet\u00ebs shoq\u00ebrore dhe politike.<\/p>\n

\u00a0 \u00a0 Sinteza e tradit\u00ebs greke dhe e Krishterimit n\u00eb kultur\u00ebn bizantine nuk \u00e7oi n\u00eb amulli. Nga ana e tij, Ungjilli, duke u p\u00ebrjetuar n\u00eb \u00e7do hap\u00ebsir\u00eb kulture, vazhdon t\u00eb krijoj\u00eb n\u00eb \u00e7do brez figura t\u00eb shenjta, t\u00eb cilat n\u00eb m\u00ebnyr\u00eb profetike gjykojn\u00eb shprehjet e ndryshme konkrete t\u00eb kultur\u00ebs, duke v\u00ebn\u00eb n\u00eb dukje devijimet e rrezikshme, personalitete t\u00eb p\u00ebrkryera q\u00eb “d\u00ebshmojn\u00eb” me jet\u00ebn e tyre “t\u00eb v\u00ebrtet\u00ebn”. K\u00ebshtu, Ungjilli ruan vazhdimisht rolin e tij kritik, korrigjues dhe rinovues, veprimin dhe fuqin\u00eb e tij transformuese. Ai dep\u00ebrton n\u00eb \u00e7do aspekt t\u00eb jet\u00ebs. I gjith\u00eb realiteti njer\u00ebzor duhet t\u00eb mbaj\u00eb flak\u00ebn e Pentikostis\u00eb. Nuk ka asnj\u00eb rajon jasht\u00eb veprimit t\u00eb Tij. Jo vet\u00ebm bota shpirt\u00ebrore, por edhe krijesa materiale ftohen n\u00eb nj\u00eb l\u00ebvizje transformimi.<\/p>\n

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<\/span>\u00a0 \u00a0 Parimi transformues. \u201cKonstantet Ungjillore”.<\/em><\/strong><\/span><\/h4>\n

\u00a0 \u00a0 2.\u00a0<\/strong>\u00a0 \u00a0Duke p\u00ebrcaktuar parimin jetik t\u00eb kultur\u00ebs q\u00eb krijoi orthodhoksia n\u00eb shoq\u00ebrit\u00eb q\u00eb e pranuan, do t\u00eb guxonim t\u00eb quanim parim transformues, eukaristik, i cili ka si “konstante” shpirt\u00ebrore Trup\u00ebzimin, Metamorfoz\u00ebn, Kryq\u00ebzimin, Ngjalljen, Pentikostin\u00eb.<\/p>\n

\u00a0 \u00a0 Eukaristia hyjnore artikulon jet\u00ebn. N\u00eb t\u00eb gjitha rajonet ku p\u00ebrhapet besimi i krishter\u00eb orthodhoks, q\u00eb nga kishat katedrale e deri te manastiret e larg\u00ebta dhe kish\u00ebzat m\u00eb t\u00eb vogla, miliona besimtar\u00eb mblidhen rreth tryez\u00ebs mistike t\u00eb Eukaristis\u00eb hyjnore, pastrojn\u00eb idet\u00eb, mendimet, d\u00ebshirat, q\u00ebllimet e tyre dhe, duke marr\u00eb fuqi t\u00eb re p\u00ebr dashuri, shpres\u00eb, paqe, besim, g\u00ebzim, t\u00eb v\u00ebrtet\u00eb, ndershm\u00ebri, mir\u00ebsjellje, p\u00ebrpiqen t’i pasqyrojn\u00eb ato n\u00eb realitetin e p\u00ebrditsh\u00ebm.<\/p>\n

\u00a0 \u00a0 Ritmi adhurues i Kish\u00ebs koordinon t\u00eb gjith\u00eb jet\u00ebn dhe, si nj\u00eb zem\u00ebr e madhe, v\u00eb n\u00eb l\u00ebvizje vazhdimisht dhe pastron gjakun e shoq\u00ebris\u00eb, e rinovon at\u00eb n\u00ebp\u00ebrmjet mushk\u00ebrive t\u00eb s\u00eb v\u00ebrtetave ungjillore, e d\u00ebrgon deri n\u00eb en\u00ebt m\u00eb skajore t\u00eb organizmit t\u00eb shum\u00ebllojsh\u00ebm t\u00eb shoq\u00ebris\u00eb. Ungjilli dep\u00ebrton tek personi njer\u00ebzor jo thjesht si doktrin\u00eb, si predikim, por si nj\u00eb ngjarje ekzistenciale. Ai ngre pesh\u00eb, transformon, shenjt\u00ebron me an\u00ebn e Shpirtit t\u00eb Shenjt\u00eb. Shprehjet e tjera t\u00eb jet\u00ebs jan\u00eb konsekuenca dhe veprime t\u00eb personit t\u00eb transformuar m\u00eb Krishtin.<\/p>\n

\u00a0 \u00a0 N\u00eb Kish\u00ebn Orthodhokse nuk \u00ebsht\u00eb pranuar asnj\u00eb ndarje idealiste nd\u00ebrmjet nj\u00eb hap\u00ebsire idesh shpirt\u00ebrore, fetare dhe t\u00eb nj\u00eb zone materiale, t\u00eb ndodhur jasht\u00eb veprimeve hyjnore. Trup\u00ebzimi i Fjal\u00ebs u p\u00ebrjetua me t\u00eb gjitha p\u00ebrmasat dhe rrjedhojat e saj. Theologjia orthodhokse, duke hedhur tej \u00e7do tendenc\u00eb ndarjeje idealiste midis materiales dhe shpirt\u00ebrores, k\u00ebmb\u00ebngul n\u00eb unitetin e natyr\u00ebs njer\u00ebzore, se veprimet hyjnore e transformojn\u00eb krejt qenien, at\u00eb shpirt\u00ebrore dhe materiale. Kryq\u00ebzimi dhe Ngjallja dominojn\u00eb n\u00eb nd\u00ebrgjegjen orthodhokse jo si stade t\u00eb nj\u00ebpasnj\u00ebshme, por si nj\u00eb ngjarje unike, q\u00eb tregon lavdin\u00eb e Per\u00ebndis\u00eb. Pa mohuar pajtimin midis njeriut dhe Per\u00ebndis\u00eb, q\u00eb u krye me sakrific\u00ebn e Kryqit, mendimi orthodhoks k\u00ebmb\u00ebngul s\u00eb shpalluri se misteri i dashuris\u00eb s\u00eb Per\u00ebndis\u00eb arrin kulmin n\u00eb transformimin final t\u00eb tragjikes, n\u00eb fitoren p\u00ebrfundimtare mbi vdekjen, n\u00eb dh\u00ebnien e nj\u00eb jete rr\u00ebnj\u00ebsisht t\u00eb re. Emfaza tek Ngjallja p\u00ebrb\u00ebn elementin p\u00ebrcaktues t\u00eb moralit t\u00eb krishter\u00eb n\u00eb Lindje, p\u00ebrshkon \u00e7do mendim dhe veprim, rrit n\u00eb maksimum besimin ndaj mrekullis\u00eb, sigurin\u00eb ndaj kap\u00ebrcimit final t\u00eb \u00e7do qorrsokaku n\u00eb jet\u00ebn njer\u00ebzore. Mbush shpirtin me optimiz\u00ebm p\u00ebr t\u00eb ardhmen e njeriut. Hedh shpres\u00eb dhe fuqi t\u00eb pallogaritshme p\u00ebr nj\u00eb p\u00ebrpjekje transformuese brenda drit\u00ebs paskale.<\/p>\n

\u00a0 \u00a0 Pas ardhjes s\u00eb Shpirtit t\u00eb Shenjt\u00eb, njeriu u thirr n\u00eb nj\u00eb transformim t\u00eb vazhduesh\u00ebm, n\u00ebn veprimin e Shpirtit, i cili t\u00ebrheq n\u00eb k\u00ebt\u00eb proces krijes\u00ebn – p\u00ebrderisa njeriu \u00ebsht\u00eb fjala e saj. Thirrja dhe ftesa e njeriut \u00ebsht\u00eb: “zgjerohu n\u00eb drejtimin p\u00ebrpara” . Kurr\u00eb besimtari nuk mund t\u00eb pushoj\u00eb p\u00ebrs\u00ebri n\u00eb t\u00eb nj\u00ebjtin vend. Kritika e vazhdueshme e njeriut p\u00ebr personin dhe arritjet e tij, pra kultur\u00ebn e tij, \u00ebsht\u00eb nj\u00eb funksion baz\u00eb i krishter\u00eb. Me pendes\u00ebn p\u00ebrcaktohet nj\u00eb l\u00ebvizje dinamike drejt rinovimit t\u00eb pand\u00ebrprer\u00eb, gj\u00eb q\u00eb e dallon qart\u00eb kultur\u00ebn e krishter\u00eb nga kulturat e tjera, t\u00eb cilat afirmojn\u00eb rendin ekzistues t\u00eb bot\u00ebs dhe t\u00eb shoq\u00ebris\u00eb, thjesht duke iu bindur ligjeve q\u00eb mendojn\u00eb se kan\u00eb zbuluar.<\/p>\n

\u00a0 \u00a0 Me fuqin\u00eb e Ungjillit kultura b\u00ebhet procesi i transformimit t\u00eb mbar\u00eb rruzullit me aktivizimin e t\u00eb gjitha mund\u00ebsive t\u00eb njeriut. Vizioni i k\u00ebtij zgjerimi t\u00eb vazhduesh\u00ebm fuqizohet me anticipimin eskatologjik. Njer\u00ebzimi, bota, ndodhen n\u00eb nj\u00eb evolucion dinamik, ku edhe marrin pjes\u00eb. Fundi \u00ebsht\u00eb fitorja e dashuris\u00eb s\u00eb personave t\u00eb lir\u00eb; harmonia dhe paqja e nj\u00eb jete sipas modelit t\u00eb Trinis\u00eb s\u00eb Shenjt\u00eb. Ky vizion eskatologjik i jep nj\u00eb dinamik\u00eb t\u00eb pakrahasueshme t\u00eb brendshme energjis\u00eb njer\u00ebzore. E p\u00ebrtejshmja nuk hipnotizon, por b\u00ebhet fuqia e s\u00eb tashmes.<\/p>\n

\u00a0 \u00a0 Trup\u00ebzimi, Metamorfoza, Kryq\u00ebzimi, Ngjallja, Pentikostia, anticipimi eskatologjik, nuk jan\u00eb thjesht teza dogmatike, por jan\u00eb parime boshtore mendimi dhe veprimi, q\u00eb p\u00ebrcaktojn\u00eb moralin, formojn\u00eb nd\u00ebrgjegjen dhe subkoshienc\u00ebn e besimtar\u00ebve, t\u00eb cil\u00ebt nga ana tyre b\u00ebhen faktor\u00eb kulture.<\/p>\n

\u00a0 \u00a0 Nuk duam t\u00eb japim p\u00ebrshtypjen se n\u00eb hap\u00ebsir\u00ebn orthodhokse gj\u00ebrat l\u00ebvizin n\u00eb m\u00ebnyr\u00eb ideale. N\u00eb histori ka shum\u00eb gabime dhe devijime. Por, ajo q\u00eb ka r\u00ebnd\u00ebsi \u00ebsht\u00eb se ka modele t\u00eb gjalla e t\u00eb drejta, q\u00eb sh\u00ebrbejn\u00eb si parime themelore. Dhe n\u00eb baz\u00eb t\u00eb k\u00ebtyre, mund t\u00eb k\u00ebrkohen dhe t\u00eb arrihen zgjidhje t\u00eb reja n\u00eb situata t\u00eb reja. Gabimet kan\u00eb ndodhur dhe ndodhin sa her\u00eb injorohen ose lihen m\u00ebnjan\u00eb k\u00ebto baza ungjillore ose kur nuk jan\u00eb shfryt\u00ebzuar fuqit\u00eb e dh\u00ebna nga Shpirti i Shenjt\u00eb. Kemi t\u00eb b\u00ebjm\u00eb me gabime dhe devijime dhe jo me heqje t\u00eb aksiomave baz\u00eb t\u00eb besimit. K\u00ebto “konstante” shpirt\u00ebrore t\u00eb Ungjillit e ruajn\u00eb absolutisht an\u00ebn e tyre funksionale n\u00eb t\u00eb gjitha epokat dhe shoq\u00ebrit\u00eb, q\u00eb nga ato m\u00eb t\u00eb thjeshta deri tek m\u00eb t\u00eb zhvilluarat – nga shoq\u00ebrit\u00eb agrare t\u00eb s\u00eb kaluar\u00ebs deri n\u00eb ato elektronike t\u00eb s\u00eb ardhmes.<\/p>\n

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\u00a0 \u00a0Duke b\u00ebr\u00eb p\u00ebrmbledhjen e k\u00ebtij v\u00ebshtrimi t\u00eb shkurt\u00ebr theologjik mbi Kultur\u00ebn dhe Ungjillin nga pik\u00ebpamja orthodhokse, n\u00ebnvizojm\u00eb se Ungjilli pranon dhe transformon; mish\u00ebrohet n\u00eb kushtet e reja dhe reformon me an\u00ebn e Shpirtit t\u00eb Shenjt\u00eb \u00e7do gj\u00eb kulturore, duke i dh\u00ebn\u00eb p\u00ebrmbajtje t\u00eb re ontologjike.<\/p>\n

\u00a0 \u00a0 Kultura q\u00eb krijon, nuk identifikohet me nj\u00eb rajon, me nj\u00eb popull. Nuk b\u00ebhet qark i mbyllur. Esht\u00eb vazhdimisht e hapur ndaj t\u00eb gjitha grupeve njer\u00ebzore. Nuk k\u00ebrkohet uniformiteti, por unanimiteti n\u00eb polifoni. Pranimi i shum\u00ebllojshm\u00ebris\u00eb kulturore ka qen\u00eb gjithnj\u00eb karakteristik\u00eb e Krishterimit orthodhoks. \u00c7do popull, duke ruajtur personalitetin, ve\u00e7orit\u00eb dalluese t\u00eb tij, mund t\u00eb shprehet lirisht dhe t\u00eb krijoj\u00eb duke p\u00ebrjetuar “konstantet ungjillore”. P\u00ebrt\u00ebritja e vazhdueshme dhe vet\u00ebkap\u00ebrcimi p\u00ebrb\u00ebjn\u00eb dinamik\u00ebn e Ungjillit t\u00eb krishter\u00eb.<\/p>\n

\u00a0 \u00a0 Kemi t\u00eb b\u00ebjm\u00eb me nj\u00eb zgjerim t\u00eb pand\u00ebrprer\u00eb duke shikuar drejt fundit. Asnj\u00eb rob\u00ebri, n\u00eb asnj\u00eb skem\u00eb kulturore n\u00eb k\u00ebt\u00eb bot\u00eb, nuk justifikohet, asnj\u00eb qark i mbyllur shovinist nuk \u00ebsht\u00eb i drejt\u00eb.<\/p>\n

\u00a0 \u00a0 Specifika e Kishave lokale me karakterin e tyre kulturor t\u00eb ve\u00e7ant\u00eb, nuk e pengon unanimitetin e popujve, ndjenj\u00ebn e thell\u00eb t\u00eb unitetit q\u00eb po konsolidohet me qendr\u00ebn mistike t\u00eb Liturgjis\u00eb hyjnore. Misteri i Eukaristis\u00eb hyjnore i bashkon t\u00eb gjith\u00eb “n\u00eb nj\u00eb” m\u00eb Krishtin, duke shpallur n\u00eb m\u00ebnyr\u00eb t\u00eb mistershme p\u00ebrmbushjen e t\u00eb gjith\u00ebve n\u00eb T\u00eb, fitoren p\u00ebrfundimtare t\u00eb Dashuris\u00eb, shoq\u00ebrin\u00eb lavd\u00ebruese personash t\u00eb lir\u00eb. Sh\u00ebnim: Dy fjal\u00eb p\u00ebr marr\u00ebdh\u00ebniet e Krishterimit me dy kultura paralele dinamike.<\/p>\n

\u00a0 \u00a0 Nj\u00eb interes t\u00eb ve\u00e7ant\u00eb paraqet lidhja e kultur\u00ebs q\u00eb \u00ebsht\u00eb krijuar duke pasur si baz\u00eb Ungjillin ndaj dy bot\u00ebve t\u00eb tjera: asaj islamike dhe komuniste. Esht\u00eb p\u00ebr t’u theksuar se k\u00ebto dy bot\u00eb jan\u00eb fuqizuar n\u00eb rajonet gjeografike ku ishin zhvilluar komunitete orthodhokse, p\u00ebr faktin se ato kan\u00eb adoptuar dhe shfryt\u00ebzuar elemente t\u00eb konsiderueshme kulturore t\u00eb kultivuara nga Kisha Orthodhokse. Do t\u00eb guxonim t\u00eb formulonim pik\u00ebpamjen, se k\u00ebto bot\u00eb jan\u00eb n\u00ebnprodukte t\u00eb nj\u00eb Krishterimi heretik dhe fragmentar.<\/p>\n

\u00a0\u00a0\u00a0 Zakonisht, duke krahasuar periudh\u00ebn e par\u00eb kristiane (shek. I-IV) me periudh\u00ebn e par\u00eb islamike (shek. VII-XI pas Kr.) v\u00ebrejm\u00eb ndryshime serioze. Por, kur e shohim nj\u00ebher\u00ebsh Islamin e ri me Bizantin e lul\u00ebzuar n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb (shek. VII-XI pas Kr.), konstatojm\u00eb analogji t\u00eb konsiderueshme dhe ndikime. Ndikimi i kultur\u00ebs bizantine, i filozofis\u00eb greke, i shkencave, i arteve t\u00eb ndryshme n\u00eb kultur\u00ebn islame n\u00eb zhvillim, \u00ebsht\u00eb i shumansh\u00ebm dhe \u00ebsht\u00eb realizuar me joshjen dhe rrezatimin e s\u00eb par\u00ebs dhe me aft\u00ebsin\u00eb asimiluese t\u00eb s\u00eb dyt\u00ebs.<\/p>\n

\u00a0 \u00a0 Ve\u00e7 k\u00ebsaj, komunizmi, me gjith\u00eb mohimin e parimeve baz\u00eb t\u00eb Krishterimit, ka adoptuar elemente t\u00eb r\u00ebnd\u00ebsishme nga ky i fundit, i cili kishte paraprir\u00eb n\u00eb viset ku p\u00ebr dhjet\u00ebvje\u00e7ar\u00eb t\u00eb t\u00ebr\u00eb dominoi ideologjia komuniste: Theksimi i barazis\u00eb s\u00eb njer\u00ebzve, r\u00ebnd\u00ebsia e elementit material tek njeriu, besnik\u00ebria ndaj paradoksales, aspirata p\u00ebr nj\u00eb shoq\u00ebri t\u00eb re, shpres\u00eb e theksuar p\u00ebr ardhjen e nj\u00eb bote m\u00eb t\u00eb drejt\u00eb e m\u00eb t\u00eb bukur.<\/p>\n

\u00a0 \u00a0 Origjinaliteti dhe diferencimi si i Islamit ashtu dhe i komunizmit, para s\u00eb gjithash, i dedikohen faktit se ato kan\u00eb rishkrir\u00eb shum\u00eb elemente t\u00eb Krishterimit, duke i p\u00ebrzier me elementin e imponimit, shpesh t\u00eb dhun\u00ebs, me nj\u00eb fushat\u00eb agresive. K\u00ebshtu, ata k\u00ebrkuan t\u00eb korrigjonin “skandalin” e liris\u00eb personale, p\u00ebr t\u00eb cilin k\u00ebmb\u00ebngul Ungjilli, duke theksuar “kush t\u00eb doj\u00eb”. Sigurisht, ky tundim ka ndikuar edhe disa rrethe t\u00eb krishtera, si\u00e7 e ka p\u00ebrshkruar shum\u00eb bukur Dostojevski n\u00eb tekstin e tij p\u00ebr Inkuizitorin e Madh, n\u00eb librin e tij V\u00ebllez\u00ebrit Karamazov”.<\/p>\n

\u00a0 \u00a0 Kisha Orthodhokse mund t\u00eb rezistoj\u00eb dhe ta duroj\u00eb k\u00ebt\u00eb trysni, duke shfryt\u00ebzuar pik\u00ebrisht “konstantet ungjillore”, q\u00eb u p\u00ebrmend\u00ebn m\u00eb lart: duke kultivuar njer\u00ebz q\u00eb p\u00ebrjetojn\u00eb misterin e Kryqit dhe shpres\u00ebn e Ngjalljes, q\u00eb frym\u00ebzohen nga kujtimi dhe morali i martir\u00ebve. K\u00ebshtu, n\u00eb vitet e sprov\u00ebs s\u00eb madhe t\u00eb Kishave t\u00eb Evrop\u00ebs Lindore dhe t\u00eb Lindjes s\u00eb Af\u00ebrt n\u00ebn zgjedh\u00ebn otomane (shek. XV-XVIII), Kisha, duke shpallur dhe jetuar Ungjillin, ia arriti t\u00eb mbante t\u00eb gjall\u00eb identitetin kulturor dhe dinamizmin e popujve orthodhoks\u00eb, t\u00eb ndihmonte n\u00eb mbijetes\u00ebn e kultur\u00ebs s\u00eb tyre dhe, m\u00eb von\u00eb, n\u00eb fitimin e liris\u00eb s\u00eb tyre. Di\u00e7ka e ngjashme ndodhi n\u00eb shekullin XVI edhe n\u00eb Rusi, n\u00eb koh\u00ebn e sundimit t\u00eb tatar\u00ebve. T\u00eb kujtuarit e k\u00ebtij kontributi t\u00eb Kish\u00ebs Orthodhokse ndihmon popujt n\u00eb vende t\u00eb ndryshme p\u00ebr t\u00eb q\u00ebndruar me mir\u00ebnjohje dhe respekt t\u00eb thell\u00eb para Ungjillit t\u00eb Krishtit.<\/p>\n

\u00a0 \u00a0 N\u00eb qarqet e krishtera t\u00eb Per\u00ebndimit, si n\u00eb koh\u00ebt e m\u00ebparshme me Islamin, ashtu dhe shpeshher\u00eb n\u00eb epok\u00ebn e sotme me komunizmin, gjen truall mentaliteti i Kryq\u00ebzatave, i dhun\u00ebs dhe i agresivitetit, pra i metod\u00ebs s\u00eb kund\u00ebrshtarit. Por, Kryq\u00ebzatat pat\u00ebn efektin e kund\u00ebrt nga ai q\u00eb pritej. P\u00ebr shekuj stabilizuan frik\u00ebn dhe hijet e dyshimit nd\u00ebrmjet t\u00eb krishter\u00ebve dhe mysliman\u00ebve dhe, p\u00ebrfundimisht, gjymtuan dhe plagos\u00ebn p\u00ebr vdekje, n\u00eb vend t\u00eb Islamit, nj\u00eb nga kulturat m\u00eb jetike dhe m\u00eb t\u00eb lul\u00ebzuara, at\u00eb bizantine.<\/p>\n

\u00a0 \u00a0 N\u00eb vendet ku sundoi Islami ose bot\u00ebkuptimi marksist komunist, Ungjilli e vazhdoi rrezatimin e tij ndaj kultur\u00ebs dhe t\u00eb krishter\u00ebt e vazhduan d\u00ebshmin\u00eb e tyre, kryesisht me form\u00ebn e pranis\u00eb s\u00eb qet\u00eb dhe t\u00eb q\u00ebndres\u00ebs: (a) Me grumbullimet adhuruese t\u00eb bashk\u00ebsis\u00eb s\u00eb besimtar\u00ebve, n\u00eb t\u00eb cilat kryhet perceptimi i Ungjillit me nj\u00eb d\u00ebshir\u00eb t\u00eb zjarrt\u00eb dhoksologjike, si dhe familjarizimi i fuqis\u00eb s\u00eb tij brenda misterit t\u00eb Eukaristis\u00eb hyjnore. (b) Me shnd\u00ebrrimin e jet\u00ebs n\u00eb Liturgji, me p\u00ebrjetimin e paqes s\u00eb brendshme, shpres\u00ebs dhe g\u00ebzimit t\u00eb Ngjalljes n\u00eb realitetin e p\u00ebrditsh\u00ebm. Th\u00ebnia “Krishti u Ngjall!” p\u00ebrmblidhte sigurin\u00eb dhe q\u00ebndres\u00ebn e besimtar\u00ebve ndaj trysnive t\u00eb ndryshme t\u00eb jashtme. Nxitja e asketit rus, Sh\u00ebn Serafimit t\u00eb Sarovit, u b\u00eb tep\u00ebr e dashur: “Fito paqen e brendshme dhe mij\u00ebra shpirtra rreth teje do t\u00eb gjejn\u00eb shp\u00ebtimin”. (c) Shpallja e qet\u00eb e Ungjillit t\u00eb Krishtit, kur \u00ebsht\u00eb dashur, \u00ebsht\u00eb vulosur me martirizimin e heshtur ose publik. Miliona martir\u00eb jan\u00eb shtuar gjat\u00eb pes\u00eb shekujve t\u00eb fundit n\u00eb gjirin e Kishave Orthodhokse. (d) Nj\u00eb pol serioz t\u00ebrheqjeje kan\u00eb qen\u00eb bukuria, hijeshia e krijimeve t\u00eb kultur\u00ebs orthodhokse. Ikonat e artit bizantin, kishat, muzika, let\u00ebrsia, t\u00eb gjitha n\u00ebn frym\u00ebzimin e Ungjillit, arritjet kulturore t\u00eb krishtera, jo thjesht u pranuan si pjes\u00eb e shpirtit t\u00eb \u00e7do populli, por p\u00ebr m\u00eb tep\u00ebr jan\u00eb shnd\u00ebrruar n\u00eb mbart\u00ebs t\u00eb Ungjillit. Besimi i thell\u00eb q\u00eb krijoi veprat e m\u00ebdha, i akumuluar n\u00eb to, “u l\u00ebshua” p\u00ebrs\u00ebri p\u00ebr nga jasht\u00eb.<\/p>\n

\u00a0 \u00a0 Me mendimin krijues dhe kritik\u00ebn, t\u00eb krishter\u00ebt theksuan sigurin\u00eb e tyre se njeriu \u00ebsht\u00eb i ftuar dhe mundet q\u00eb t\u00eb kap\u00ebrcej\u00eb vetveten. Theksuan r\u00ebnd\u00ebsin\u00eb e pa\u00e7muar t\u00eb personit njer\u00ebzor dhe t\u00eb liris\u00eb s\u00eb tij. Ky q\u00ebndrim kritik vazhdon aty ku \u00ebsht\u00eb e mundur me an\u00ebn e dialogut. N\u00eb k\u00ebt\u00eb dialog njihet nga ana e t\u00eb krishter\u00ebve se komunizmi ka kontribuar n\u00eb \u00e7lirimin e njeriut modern nga nj\u00eb prirje idealizmi t\u00eb tepruar, duke theksuar r\u00ebnd\u00ebsin\u00eb e materies; se ai zbuloi r\u00ebnd\u00ebsin\u00eb e faktorit ekonomik n\u00eb formimin e shoq\u00ebris\u00eb dhe t\u00eb strukturave kulturore.<\/p>\n

\u00a0 \u00a0T\u00eb krishter\u00ebt, krahas k\u00ebsaj, nuk jan\u00eb dakord me p\u00ebrpjekjen q\u00eb \u00e7do gj\u00eb t\u00eb interpretohet n\u00ebn k\u00ebndv\u00ebshtrimin e dinamik\u00ebs ekonomike, si dukuri dyt\u00ebsore t\u00eb strukturave ekonomike dhe t\u00eb vendosen skema dogmatike q\u00eb jan\u00eb quajtur a priori “shkencore”. Me pretekstin e m\u00ebsip\u00ebrm, k\u00ebto t\u00eb fundit imponuan nj\u00eb diktatur\u00eb n\u00eb mendim, q\u00eb k\u00ebrkimet shkencore dhe vrullin krijues t\u00eb njeriut i \u00e7oi n\u00eb nj\u00eb amulli t\u00eb rrezikshme. Gjithashtu, kritika e krishter\u00eb vuri n\u00eb dukje se materializmi dialektik, duke mos pasur p\u00ebrmbajtje antropologjike t\u00eb natyr\u00ebs meritokratike, u vet\u00ebburgos n\u00eb materie dhe n\u00eb strukturat q\u00eb krijoi. Nuk ishte kap\u00ebrcim, por afirmim i k\u00ebtyre skemave njer\u00ebzore. Ideologjia nj\u00ebpartiake, p\u00ebrderisa mohoi r\u00ebnd\u00ebsin\u00eb e personit njer\u00ebzor dhe lirin\u00eb e tij, nuk la shum\u00eb mund\u00ebsi p\u00ebr krijimin e nj\u00eb kulture thelb\u00ebsore. Imponimi i nj\u00eb kulture t\u00eb nj\u00ebtrajtshme dhe monotone gjithnj\u00eb e k\u00ebrc\u00ebnon njeriun p\u00ebr ta \u00e7uar drejt nj\u00eb falimentimi t\u00eb tmerrsh\u00ebm.<\/p>\n

\u00a0 \u00a0 Nga k\u00ebto kontradikta brenda hap\u00ebsir\u00ebs s\u00eb ideve dhe “dialogut t\u00eb jet\u00ebs”, krijohet shpresa se di\u00e7ka e re del n\u00eb sip\u00ebrfaqe si p\u00ebr format e vjetra t\u00eb kultur\u00ebs ashtu dhe p\u00ebr p\u00ebrjetimin thelb\u00ebsor t\u00eb Ungjillit. N\u00ebp\u00ebrmjet devijimeve dhe peripecive t\u00eb njer\u00ebzimit, evoluon q\u00ebndruesh\u00ebm plani i dashuris\u00eb i Per\u00ebndis\u00eb p\u00ebr transformimin e njeriut dhe mbar\u00eb krijes\u00ebs.<\/p>\n

____________________________<\/p>\n

1\u00a0 <\/sup>\u00a0<\/strong> Sipas nj\u00eb pik\u00ebpamjeje tjet\u00ebr, feja, gjuha dhe kultura jan\u00eb tri dukuri mbar\u00ebnjer\u00ebzore t\u00eb ndryshme dhe autonome; gjuha dhe feja nuk duhen llogaritur midis fushave t\u00eb kultur\u00ebs. A. Hilkman, “Geschichtesphilosophie, Kulturwissebschaft, Soziologie”, Saeculum XII 4 (1961), fq. 405-420. Q\u00eb dy t\u00eb fundit kan\u00eb nj\u00eb struktur\u00eb t\u00eb ve\u00e7ant\u00eb, \u00ebsht\u00eb e sigurt, por nuk pushojn\u00eb s\u00eb qeni n\u00eb var\u00ebsi t\u00eb ngusht\u00eb reciproke me shprehjet e tjera t\u00eb kultur\u00ebs. M\u00eb shum\u00eb p\u00ebr \u00e7\u00ebshtjen e kultur\u00ebs, shih: N.I. Louvari, “Kultura”, Enciklopedia e Madhe Greke, vol. 20, fq. 459-460. R. Benedict, Patterns of Culture, Routledge and Keagan Paul, London 1935. Al. Papaderos: “Kultura”, Enciklopedi Fetare dhe Morale, vol. 10, vargu 507-514. K. Spetsieris, Filozofia e shoq\u00ebris\u00eb dhe e kultur\u00ebs,Athin\u00eb 1946. D. Zakinthinos, Hyrje n\u00eb historin\u00eb e kultur\u00ebs,Athin\u00eb 1952. G. Simmel, Philosophic Culture, Putman, New York 1957. Th.St. Eliot, Notes towards the Definition of Culture, Faber, London 1962. I. Theodorakopoulou, M\u00ebsime t\u00eb Filozofis\u00eb s\u00eb historis\u00eb dhe kultur\u00ebs,Athin\u00eb 1963, R. Williams, Culture, Fontana Press, London 1981.<\/p>\n

2<\/strong>\u00a0 \u00a0 \u00a0<\/sup>O. Spengler, Der Untergang des Abendlandes, I-II, Munchen 19181922.<\/p>\n

3\u00a0 <\/strong>\u00a0 \u00a0<\/sup>A.J. Toynbee, A study of History, 1-12, London 1951-1961. I t\u00eb nj\u00ebjtit: The World and West,London 1953.<\/p>\n

*<\/strong>\u00a0 \u00a0 \u00a0Nga greqishtja: Entelekeia, Nj\u00eb realizim ose aktualitet, e kund\u00ebrta e nj\u00eb mund\u00ebsie. N\u00eb filozofin\u00eb vitaliste, nj\u00eb forc\u00eb q\u00eb drejton rritjen dhe jet\u00ebn.<\/p>\n

4<\/sup>\u00a0<\/strong>\u00a0 \u00a0 (Shtojc\u00eb 1999:) Lidhur me \u00e7\u00ebshtjen e kultur\u00ebs, shih gjithashtu: J. Chay (ed.), Culture and International Relations,Praeger, New York 199). M. Featherstone (ed.), Global Culture, Nationalism, Globalization and Modernity, SAGE, London 1990. M. Carrithers, Why Humans have Cultures. Explaining Anthropology and Social Diversity, Oxford University Press, Oxford, New York 1992. R. Williams, Culture and Society. The Hogath Press, London 1993. A. Milner, Contemporary Cultural Theory. An Introduction. UCL Press, London 1994. H. Bhabha, Location of Culture, Routledge, London 1994. P. Goodal, High Culture, Popular Culture. The Long Debate, Allen and Unwin, St. Leonards, Australia 1995.<\/p>\n

5<\/sup><\/strong>\u00a0 \u00a0 A. Theodorou, “Doktrina mbi hyjnizimin e njeriut e Et\u00ebrve Grek\u00eb t\u00eb Kish\u00ebs deri tek Joan Damaskinoi\u201d, Athin\u00eb 1956. G.I. Mantzaridou, Doktrina e Grigor Pallamait mbi hyjnizimin e njeriut,Selanik 1963. P.N. Trembelas, Dogmatika e Kish\u00ebs Orthodhokse t\u00eb P\u00ebrgjithshme, Athin\u00eb 1959-61. I. Karmiris, Monumentet dogmatike dhe simbolike t\u00eb Kish\u00ebs Orthodhokse t\u00eb P\u00ebrgjithshme,Vol. A-B, Athin\u00eb 1960-68.<\/p>\n

6<\/sup><\/strong>\u00a0 \u00a0Lidhur me shprehjen “sipas ikon\u00ebs”, shih: P. Bratsiotis, “Vargu a: 26 e Gjenez\u00ebs n\u00eb theologjin\u00eb orthodhokse”, Orthodhoksia 27(1952), fq. 359-372. I t\u00eb nj\u00ebjtit: Njeriu n\u00eb Dhiat\u00ebn e Re, Athin\u00eb 1955. N. Bratsiotis, Antropologjia e Dhiat\u00ebs s\u00eb Vjet\u00ebr I. Njeriu si krijim hyjnor, Athin\u00eb 1967.<\/p>\n

7<\/sup><\/strong>\u00a0 \u00a0 Pik\u00ebpamjen se Per\u00ebndia i largohet bot\u00ebs n\u00eb nj\u00eb qiell t\u00eb paarritsh\u00ebm e hasim n\u00eb shum\u00eb besime fetare afrikane. E. Dammann, Die Religionen Afrikas,Stuttgart 1963. J.S. Mbiti, African Religion and Philosophy, London 1969, repr. 1970. A. Yannoulatos, Ruhan’ga, Krijuesi. Kontribut gjat\u00eb studimit rreth Per\u00ebndis\u00eb dhe njeriut t\u00eb besimeve afrikane, Porefthentes, Athin\u00eb 1975.<\/p>\n

8<\/strong>\u00a0 \u00a0 \u00a0<\/sup>Shih m\u00eb posht\u00eb, kap. V: Kuptimi theologjik i feve t\u00eb tjera.<\/p>\n

9<\/sup><\/strong>\u00a0 \u00a0 Duke folur p\u00ebr filozof\u00ebt grek\u00eb, Justini shkruante: “…Secili prej tyre foli mir\u00eb p\u00ebr nj\u00eb pjes\u00eb nga fjala hyjnore farore, duke e par\u00eb si gj\u00ebn\u00eb m\u00eb t\u00eb af\u00ebrt… Ndaj, sa jan\u00eb th\u00ebn\u00eb mir\u00eb nga t\u00eb gjith\u00eb, jan\u00eb tonat, t\u00eb t\u00eb krishter\u00ebve”. Justin Martiri, Apologjia b, 13,3, PG 6, 465.<\/p>\n

10\u00a0<\/strong> \u00a0 <\/sup>Klementi i Aleksandris\u00eb, Stromateis, 1,5, PG 8, 728A.<\/p>\n

11<\/strong>\u00a0 \u00a0 \u00a0<\/sup>Klementi i Aleksandris\u00eb, Stromateis, 6,7, PG9, 281.<\/p>\n

12<\/strong> \u00a0 \u00a0<\/sup>Eusebi i \u00c7ezaris\u00eb, Paraedukimi Ungjillor, B, 8,13, PG 21, 140B.<\/p>\n

13<\/strong>\u00a0 \u00a0 <\/sup>Eusebi i \u00c7ezaris\u00eb, Historia Kishtare, A, 4,6, PG 20, 77C.<\/p>\n

14<\/strong>\u00a0 \u00a0 <\/sup>Grigor Nazianzini, Fjal\u00eb theologjike, II, 15, PG 36, 45.<\/p>\n

15\u00a0<\/strong> \u00a0 <\/sup>Po aty, 17, PG 36, 48.<\/p>\n

16\u00a0<\/strong> \u00a0 <\/sup>N. Arsenjef, Revelation of Life Eternal.An introduction to the Christian message, New York 1965, fq.38-39.<\/p>\n

17\u00a0<\/strong> \u00a0 <\/sup>Shih sh\u00ebn. 5, kap. II, si dhe m\u00eb posht\u00eb: kap. V: Kuptimi theologjik i feve t\u00eb tjera.<\/p>\n

18<\/strong>\u00a0 \u00a0<\/sup>K. Tsatsos, “Zeniti i frym\u00ebs greke”, Historia e Kombit Grek,Vol. C 2: Helenizmi Klasik (2) (1972), fq. 244\u00ad247.Gjithashtu, m\u00eb gjer\u00ebsisht, kap.: Kultura e periudh\u00ebs klasike, fq. 242-570. V. Kyrkos, “Universaliteti i kultur\u00ebs greke dhe kontakti i saj me Krishterimin”, Historia e Kombit Grek,Vol. 6: Helenizmi dhe Roma (1976), fq. 392-395.<\/p>\n

19<\/sup><\/strong>\u00a0 \u00a0I. Zizioulas, “Helenizmi dhe Krishterimi. Takimi i dy bot\u00ebve”, Historia e Kombit Grek,Vol. 6: Helenizmi dhe Roma (30 para Kr. – 324 pas Kr.), fq. 519-559.<\/p>\n

20<\/strong>\u00a0 \u00a0<\/sup>A. Yannoulatos, “Bizanti. Vep\u00ebr Ungjill\u00ebzimi”, Enciklopedia Fetare dhe Morale,vol. 4 (1964), vargu 44. I t\u00eb nj\u00ebjtit: Metodi dhe Cirili – Tregues Ecurie,Athin\u00eb 1966.<\/p>\n

21<\/sup><\/strong>\u00a0 \u00a0F. Dvornik, Les Slaves, Byzance et rome au IXe s\u00ebcle,Paris 1929. K.S. Latourette, A History of the Expansion of Christianity(The thousand years of uncertainty), London 1938. M. Spinka, A History of Christianity in the Balkans, Chicago 1933. G. Kodidaris, “Bizant, frym\u00eb ekumenike”, Enciklopedia Fetare dhe Morale, vol. 4 (1964), vargu 58-84.<\/p>\n

22<\/sup><\/strong>\u00a0\u00a0 A. Yannoulatos, “Orthodhoksia n\u00eb Alask\u00eb”, Porefthentes3((1963), fq. 14-22, 44-47. I t\u00eb nj\u00ebjtit, “Orthodhoksia n\u00eb Kin\u00eb”, Enciklopedia Fetare dhe Morale,vol. 7 (1965), vargu 566-581. I t\u00eb nj\u00ebjtit, Sh\u00ebrbesa Orthodhokse e m\u00ebngjesit n\u00eb Japoni,Athin\u00eb 1971. A. Yannoulatos, “Les Missions des Eglises d’Orient”, Encyclopaedia Universalis, Paris, vol. II(1972), fq. 99-102.<\/p>\n

23<\/sup><\/strong>\u00a0\u00a0 C.H. Dodd, The Bible and the Greeks, London 1935. H. Rahner, Griechische Mythen in christlicher Deutung,Zurich 1957. J. Pepin, Mythe et All\u00ebgorie. Les origines grecques et les contestations jud\u00ebochr\u00ebtiennes,Paris 1958. W. Jaeger, Early Christianity and Greek Paideia,Cambridge. Mass., 1962. A. Wifstrand, L’Eglise ancienne et la culture grecque(p\u00ebrkth. nga gjerm. Die alte Kirche und die griechische Bildung),Paris 1962. J.B. Skemp, The Greeks and the Gospel,London 1964. H. Chadwick, Early Christian Thought and the Classical Tradition,Oxford 1966. M. Siotou, Inteligjenca greke dhe besimi i krishter\u00eb,Athin\u00eb 1971, Shih dhe m\u00eb lart, sh\u00ebn. 17-18.<\/p>\n

24<\/sup>\u00a0<\/strong> \u00a0St. Runciman, Byzantine Civilization, 1933. P\u00ebrkth. gr. D. Dertzortzis, Kultura bizantine, Galaxias, Athin\u00eb 21983. B. Tatakis, La philosophie byzantine, Paris 1949. P\u00ebrkth. gr. E.K. Kalpourtzis, Filozofia bizantine, Biblioteka e Arsimit t\u00eb P\u00ebrgjithsh\u00ebm, 5, Athin\u00eb 1977. H.W. Haussing, Kulturgeschichte von<\/p>\n

Byzanz, A. Kroner, Stuttgart 1959. H.A. Wolfson, The Philosophy of the Church Fathers, Cambridge, Mass. 31970. G. Podskalsky, Theology und Philisophie in Byzanz, Byzaninisches Archiv, 15, Munchen 1977. E. Arrweiler -Glykantzi, “‘Helenizmi dhe Bizanti”, Historia e Kombit Grek, vol. 7(1978): Helenizmi Bizantin, Vitet e para bizantine (324-642), fq. 6-29. N.A. Matsoukas, Historia e Filozofis\u00eb Bizantine,Selanik 1981 (botim i zgjeruar 1994).<\/p>\n

25<\/sup>\u00a0<\/strong> \u00a0 P. Kanellopoulos, Krishterimi dhe epoka jon\u00eb.Nga Historia drejt P\u00ebrjet\u00ebsis\u00eb, Athin\u00eb 1953. I t\u00eb nj\u00ebjtit, Historia e frym\u00ebs evropiane, nr. a-d, Athin\u00eb 1966-1974.<\/p>\n

26\u00a0<\/strong> \u00a0 <\/sup>Grigor Theologu, Julianit (19), 7, PG 35, 1052A
\n27<\/strong>\u00a0 \u00a0 <\/sup>A. Yanoulatos, Islami – V\u00ebshtrim fetarologjik, Athin\u00eb 1976, bot. 4-t 1985 (gr.).<\/p>\n

28<\/sup>\u00a0<\/strong> \u00a0F. Dostojevski,V\u00ebllez\u00ebrit Karamazov, P\u00ebrkth. gr. A. Aleksandrou, bot. Govosti, Athin\u00eb pa vit, vol. B, fq. 99-121, si dhe botimi n\u00eb shqip.<\/p>\n","protected":false},"excerpt":{"rendered":"

Kultura dhe Ungjilli – V\u00ebshtrim theologjik, bazuar n\u00eb tradit\u00ebn dhe p\u00ebrvoj\u00ebn orthodhokse –   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 Dukuria kulturore n\u00eb vazhd\u00ebn e shekujve paraqet nj\u00eb shumanshm\u00ebri mahnit\u00ebse dhe, ashtu si \u00e7do arritje dinamike njer\u00ebzore, me v\u00ebshtir\u00ebsi p\u00ebrfshihet n\u00eb p\u00ebrkufizime. Nga ana tjet\u00ebr, Ungjilli, shpesh shtremb\u00ebrohet<\/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-2032","post","type-post","status-publish","format-standard","hentry","category-kendveshtrimi-orthodhoks","tag-kendveshtrimi-orthodhoks"],"acf":[],"yoast_head":"\nKultura dhe Ungjilli - Kryepiskopi Anastas - Kisha Orthodh\u03bfkse Autoqefale e Shqip\u00ebris\u00eb<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/orthodoxalbania.org\/2020\/2013\/04\/04\/kultura-dhe-ungjilli\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Kultura dhe Ungjilli - Kryepiskopi Anastas - Kisha Orthodh\u03bfkse Autoqefale e Shqip\u00ebris\u00eb\" \/>\n<meta property=\"og:description\" content=\"Kultura dhe Ungjilli – V\u00ebshtrim theologjik, bazuar n\u00eb tradit\u00ebn dhe p\u00ebrvoj\u00ebn orthodhokse –   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 Dukuria kulturore n\u00eb vazhd\u00ebn e shekujve paraqet nj\u00eb shumanshm\u00ebri mahnit\u00ebse dhe, ashtu si \u00e7do arritje dinamike njer\u00ebzore, me v\u00ebshtir\u00ebsi p\u00ebrfshihet n\u00eb p\u00ebrkufizime. 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