{"id":2033,"date":"2013-04-03T09:11:22","date_gmt":"2013-04-03T09:11:22","guid":{"rendered":""},"modified":"2021-10-11T12:06:04","modified_gmt":"2021-10-11T10:06:04","slug":"mbreteria-e-perendise-d67","status":"publish","type":"post","link":"https:\/\/orthodoxalbania.org\/2020\/2013\/04\/03\/mbreteria-e-perendise-d67\/","title":{"rendered":"Mbret\u00ebria e Per\u00ebndis\u00eb – Grigor S. Petrov"},"content":{"rendered":"

Mbret\u00ebria e Per\u00ebndis\u00eb.<\/h4>\n

Shkruar nga Grigor S. Petrov, p\u00ebrkthyer n\u00eb shqip nga Dhimit\u00ebr Bedulit, Botim i Kish\u00ebs Orthodhokse Autoqefale t\u00eb Shqip\u00ebris\u00eb, Tiran\u00eb 1994.<\/em><\/p>\n

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“Ardht\u00eb mbret\u00ebria jote” (Mattheu 6, 10)<\/strong><\/h4>\n

\u00a0\u00a0\u00a0 Mendja e njeriut \u00ebsht\u00eb ngarkuar zakonisht me shum\u00eb parafytyrime q\u00eb s’i p\u00ebrgjigjen aspak realitetit. N\u00eb krahasim me origjinalin, k\u00ebto parafytyrime na dalin jo si shfaqja e v\u00ebrtet\u00eb e tij, po si nj\u00eb ikon\u00eb fiktive q\u00eb, sipas shprehjes s\u00eb filozofit anglez Bakon, gjendet vet\u00ebm n\u00eb fantazin\u00eb ton\u00eb si himer\u00eb, si idol. Nj\u00eb prej k\u00ebtyre idoleve q\u00eb si nj\u00eb drit\u00eb e shtremb\u00ebr mund ta largojn\u00eb k\u00ebrkuesin e s\u00eb v\u00ebrtet\u00ebs nga udha e drejt\u00eb, \u00ebsht\u00eb edhe besimi ose bindja e gabuar q\u00eb kan\u00eb formuar shum\u00eb njer\u00ebz se gjoja i njohin plot\u00ebsisht t\u00eb gjitha gj\u00ebrat, kurse n\u00eb t\u00eb v\u00ebrtet\u00eb as q\u00eb jan\u00eb thelluar ndonj\u00ebher\u00eb n\u00eb to.<\/p>\n

\u00a0 \u00a0 Kujtojn\u00eb se, meq\u00eb din\u00eb ca shenja dalluese t\u00eb gj\u00ebrave, i njohin k\u00ebto dhe n\u00eb vetvete. Mir\u00ebpo, ato shenja jan\u00eb vet\u00ebm emra e fjal\u00eb me t\u00eb cilat formojm\u00eb nj\u00eb ide rreth nj\u00eb gj\u00ebje, para se t\u00eb njohim natyr\u00ebn e v\u00ebrtet\u00eb t\u00eb saj dhe me an\u00ebn e t\u00eb cilave njer\u00ebzit i shfaqin nj\u00ebri-tjetrit parafytyrimet q\u00eb kan\u00eb p\u00ebr to.<\/p>\n

\u00a0 \u00a0T\u00eb m\u00ebsuar ne q\u00eb n\u00eb vog\u00ebli t\u00eb z\u00ebvend\u00ebsojm\u00eb gj\u00ebrat me fjal\u00ebt, q\u00eb k\u00ebshtu t\u00eb merremi vesh me shoshoqin, k\u00ebnaqemi vet\u00ebm me termat e thjeshta t\u00eb objekteve, kufizohemi n\u00eb fjal\u00ebt, pa u thelluar n\u00eb kuptimin e tyre t\u00eb v\u00ebrtet\u00eb, pa pyetur n\u00ebse kuptimi i lidhur me \u00e7donj\u00ebr\u00ebn fjal\u00eb i p\u00ebrgjigjet pik\u00ebrisht natyr\u00ebs s\u00eb v\u00ebrtet\u00eb t\u00eb objektit q\u00eb cil\u00ebsohet nga ne me emrin q\u00eb i \u00ebsht\u00eb ngjitur, nd\u00ebrsa dihet q\u00eb emri ose fjala nuk tregon \u00e7ka \u00ebsht\u00eb objekti n\u00eb vetvete, po vet\u00ebm si e p\u00ebrfytyrojm\u00eb ne n\u00eb mendjen ton\u00eb.<\/p>\n

\u00a0 \u00a0Dhe n\u00ebse parafytyrimi q\u00eb kemi formuar ne p\u00ebr nj\u00eb objekt s’\u00ebsht\u00eb i qart\u00eb, at\u00ebher\u00eb edhe emri ose fjala a simboli q\u00eb p\u00ebrdoret p\u00ebr p\u00ebrcaktimin e tij s’mund t\u00eb jet\u00eb i sakt\u00eb.<\/p>\n

\u00a0 \u00a0 K\u00ebto q\u00eb u than\u00eb m\u00eb sip\u00ebr i v\u00ebrteton dhe kuptimi i gabuar e i err\u00ebt q\u00eb \u00ebsht\u00eb formuar p\u00ebr “mbret\u00ebrin\u00eb e Per\u00ebndis\u00eb”. K\u00ebt\u00eb term e njeh \u00e7do i krishter\u00eb q\u00eb n\u00eb vog\u00ebli. Bile para se t\u00eb fillojm\u00eb t\u00eb k\u00ebndojm\u00eb, kemi m\u00ebsuar prej m\u00eb t\u00eb m\u00ebdhenjve tan\u00eb t\u00eb themi gjithnj\u00eb n\u00eb lutjen e Zotit fjal\u00ebt “ardht\u00eb mbret\u00ebria jote”! Kur rritemi pastaj, e d\u00ebgjojm\u00eb gjithnj\u00eb n\u00eb Kish\u00eb, e k\u00ebndojm\u00eb n\u00eb sht\u00ebpi, na e m\u00ebsojn\u00eb n\u00eb shkoll\u00eb. N\u00eb Ungjill, p\u00ebr asgj\u00eb tjet\u00ebr nuk flitet m\u00eb shpesh, m\u00eb gjer e gjat\u00eb e m\u00eb qart\u00eb, se p\u00ebr mbret\u00ebrin\u00eb e Per\u00ebndis\u00eb.<\/p>\n

\u00a0 \u00a0 Mbret\u00ebria e Per\u00ebndis\u00eb! Kjo \u00ebsht\u00eb ideja themelore e doktrin\u00ebs s\u00eb Iisu Krishtit, ide, e cila n\u00eb \u00e7do faqe t\u00eb re t\u00eb ungjillit, zmadhohet, forcohet e sqarohet. N\u00eb historin\u00eb ungjillore, s’gjendet fjal\u00eb a veprim i Shp\u00ebtimtarit, q\u00eb t\u00eb mos ket\u00eb t\u00eb b\u00ebj\u00eb me mbret\u00ebrin\u00eb e Per\u00ebndis\u00eb. N\u00ebse Iisu Krishti predikon, e b\u00ebn q\u00eb t\u00eb l\u00eb\u00e7it\u00eb k\u00ebt\u00eb Mbret\u00ebri dhe t\u00eb sqaroj\u00eb kuptimin e saj. Kur m\u00ebson popullin n\u00eb mal, ligjet e k\u00ebsaj mbret\u00ebrie i njofton. Kur i flet atij me paravolira an\u00ebs liqenit, i jep t\u00eb kuptoj\u00eb n\u00eb m\u00ebnyr\u00eb metaforike misteret e k\u00ebsaj mbret\u00ebrie, burimin e saj, zhvillimin, luft\u00ebn dhe triumfin n\u00eb t\u00eb ardhmen. Kur falet, ose na m\u00ebson t\u00eb falemi, p\u00ebr ardhjen e k\u00ebsaj falet. Me zgjedhjen e apostojve, Krishti deshi t\u00eb p\u00ebrjet\u00ebsoj\u00eb k\u00ebt\u00eb mbret\u00ebri q\u00eb themeloi dhe t’i siguroj\u00eb p\u00ebrhapjen n\u00eb t\u00eb kat\u00ebr an\u00ebt e bot\u00ebs. Kur shp\u00ebrfytyrohet para disave nga nx\u00ebn\u00ebsit, e b\u00ebn k\u00ebt\u00eb, q\u00eb t’u tregoj\u00eb se si mund t\u00eb b\u00ebhet natyra njer\u00ebzore n\u00eb k\u00ebt\u00eb mbret\u00ebri. Me ngjalljen e tij m\u00eb n\u00eb fund na bind, q\u00eb t\u00ebr\u00eb fuqit\u00eb e sk\u00ebterr\u00ebs, t\u00ebr\u00eb lig\u00ebsia satanike e t\u00eb fort\u00ebve dhe urrejtja e farisejve, s’mund ta shkat\u00ebrrojn\u00eb k\u00ebt\u00eb. Me nj\u00eb fjal\u00eb, n\u00eb kuptimin e Mbret\u00ebris\u00eb s\u00eb Per\u00ebndis\u00eb p\u00ebrfshihet t\u00ebr\u00eb doktrina e Krishtit Shp\u00ebtimtar, t\u00ebr\u00eb ekonomia e tij; kjo mbret\u00ebri p\u00ebrb\u00ebn lavdin\u00eb e tij, kuptimin e v\u00ebrtet\u00eb t\u00eb ardhjes s\u00eb tij n\u00eb bot\u00eb, mendjen e tij hyjnore.<\/p>\n

\u00a0 \u00a0 K\u00ebtej del se, q\u00eb t\u00eb jet\u00eb nj\u00eb njeri i krishter\u00eb, ose t\u00eb pakt\u00ebn ta quaj\u00eb vet\u00ebn t\u00eb zot t\u00eb jap\u00eb gjykime mbi Ungjillin dhe t\u00eb mos dij\u00eb sakt\u00ebsisht \u00e7ka \u00ebsht\u00eb mbret\u00ebria e Per\u00ebndis\u00eb, p\u00ebr nj\u00eb njeri me arsye, kjo \u00ebsht\u00eb gj\u00eb e pamundur. \u00cbsht\u00eb nj\u00ebsoj sikur nj\u00eb njeri ta quaj\u00eb veten njoh\u00ebs t\u00eb filozofis\u00eb, pa patur ide mbi Platonin, Aristotelin, Kantin dhe Hegelin. Mir\u00ebpo, megjith\u00ebk\u00ebt\u00eb, shumica e atyre q\u00eb e d\u00ebgjojn\u00eb me shpres\u00eb Ungjillin, dhe sidomos e atyre q\u00eb e kritikojn\u00eb, kan\u00eb nj\u00eb kuptim shum\u00eb t\u00eb err\u00ebt e t\u00eb gabuar mbi mbret\u00ebrin\u00eb e Per\u00ebndis\u00eb.<\/p>\n

\u00a0 \u00a0 Ca, me mbret\u00ebrin\u00eb e Per\u00ebndis\u00eb q\u00eb p\u00ebrmendet n\u00eb Ungjill, kuptojn\u00eb sidomos jet\u00ebn e lumtur t\u00eb njer\u00ebzve t\u00eb drejt\u00eb pas vdekjes; dometh\u00ebn\u00eb e p\u00ebrziejn\u00eb k\u00ebt\u00eb me mbret\u00ebrin\u00eb e Qiejve n\u00eb kuptimin popullor t\u00eb zakonsh\u00ebm dhe, n\u00eb baz\u00eb t\u00eb k\u00ebtij kuptimi pastaj, e akuzojn\u00eb Krisht\u00ebrimin se gjoja p\u00ebrbuz t\u00eb mirat e k\u00ebsaj bote, shtyp dhe mbyt nevojat natyrale t\u00eb trupit dhe p\u00ebrpiqet t\u00eb zhvesh\u00eb jet\u00ebn nga ngjyrat e ndritshme dhe t\u00eb k\u00ebnaqshme t\u00eb saj. “Ungjilli – thon\u00eb k\u00ebta – ia drejton shikimin besnikut vet\u00ebm drejt qiellit dhe harron q\u00eb njeriu u krijua nga balta dhe se me an\u00eb t\u00eb trupit t\u00eb tij \u00ebsht\u00eb i lidhur me l\u00ebnd\u00ebn. Edhe shpend\u00ebt bile q\u00eb i p\u00ebrmend Ungjilli, nd\u00ebrtojn\u00eb folet\u00eb e tyre dhe kujdesen p\u00ebr zogjt\u00eb e tyre. Si pra ne, q\u00eb kemi m\u00eb shum\u00eb nevoja se shpend\u00ebt, do t\u00eb jet\u00eb e mundur t\u00eb q\u00ebndrojm\u00eb indiferent\u00eb para nevojave t\u00eb p\u00ebrditshme t\u00eb trupit? Duke b\u00ebr\u00eb ne nj\u00eb gj\u00eb t\u00eb till\u00eb, a nuk veprojm\u00eb kund\u00ebr natyr\u00ebs, a nuk k\u00ebrkojm\u00eb sende q\u00eb s’mund t\u00eb b\u00ebhen? Ne na ngroh dielli i ndritsh\u00ebm, na k\u00ebnaq e na p\u00ebrk\u00ebdhel era e luleve dhe bukuria e tok\u00ebs, na rob\u00ebron k\u00ebnga e bilbilave! Ky g\u00ebzim pra, q\u00eb aq bukur \u00ebsht\u00eb derdhur n\u00eb natyr\u00eb, shijimi i t\u00eb mirave t\u00eb bot\u00ebs q\u00eb jan\u00eb shp\u00ebrndar\u00eb rreth nesh, p\u00ebrb\u00ebjn\u00eb nj\u00eb gj\u00eb kriminale? Ahere pse t\u00eb jen\u00eb krijuar k\u00ebto dhe pse trupi yn\u00eb t\u00eb jet\u00eb pajisur me prirje dhe instinkte t\u00ebposa\u00e7me? “<\/p>\n

\u00a0 \u00a0 Si p\u00ebrgjigje n\u00eb k\u00ebt\u00eb varg t\u00eb gjat\u00eb t\u00eb pyetjeve dhe t\u00eb argumenteve, mjafton t\u00eb theksojm\u00eb vet\u00ebm k\u00ebt\u00eb: q\u00eb t\u00ebr\u00eb k\u00ebto silogjizma shpenzohen kot, sepse s’kan\u00eb asnj\u00eb lidhje me Ungjillin.<\/p>\n

\u00a0 \u00a0 S\u00eb pari Ungjilli b\u00ebn dallim nd\u00ebrmjet kuptimit t\u00eb jet\u00ebs s\u00eb ardhme, t\u00eb mbret\u00ebris\u00eb s\u00eb qiejve, dhe atij t\u00eb Mbret\u00ebris\u00eb s\u00eb Per\u00ebndis\u00eb. N\u00eb fjalimin e tij p\u00ebr fatin e t\u00eb drejt\u00ebve tej varrit, Iisui thot\u00eb: “At\u00ebher\u00eb mbreti do t’u thot\u00eb atyre t\u00eb s\u00eb djatht\u00ebs s\u00eb tij: ejani t\u00eb bekuarit e tim eti, trash\u00ebgoni mbret\u00ebrin\u00eb q\u00eb \u00ebsht\u00eb b\u00ebr\u00eb gati p\u00ebr ju q\u00ebkurse \u00ebsht\u00eb ngritur bota” (Mattheu 25, 34). Dhe kur deshi q\u00eb t’i ngush\u00ebllonte nx\u00ebn\u00ebsit p\u00ebr ndarjen e tij, u tha n\u00eb koh\u00ebn e dark\u00ebs mistike: “le t\u00eb mos dridhet zemra juaj… n\u00eb sht\u00ebpin\u00eb e tim eti ka shum\u00eb t\u00eb nd\u00ebnjura; edhe n\u00eb mos ishin, do t’u thosha juve: vete t’ju b\u00ebj gati vend” (Joani 14, 1-4).<\/p>\n

\u00a0 \u00a0 N\u00eb t\u00eb dy k\u00ebto raste pra duket qartazi se mbret\u00ebria qiellore n\u00eb kuptimin popullor t\u00eb zakonsh\u00ebm \u00ebsht\u00eb nj\u00eb di\u00e7ka tanim\u00eb e p\u00ebrgatitur, \u00ebsht\u00eb nj\u00eb pun\u00eb e mbaruar. Nd\u00ebrsa mbret\u00ebria e Per\u00ebndis\u00eb, p\u00ebr t\u00eb cil\u00ebn b\u00ebhet fjal\u00eb n\u00eb paravoli dhe n\u00eb lutjen e Zotit dhe ku tregohet q\u00ebllimi p\u00ebrfundimtar i t\u00ebr\u00eb veprimtaris\u00eb njer\u00ebzore, s’\u00ebsht\u00eb kryer ende plot\u00ebsisht, por \u00ebsht\u00eb pun\u00eb q\u00eb i p\u00ebrket s\u00eb ardhmes, m\u00eb shum\u00eb ose m\u00eb pak t\u00eb larg\u00ebt. E themeluar n\u00eb bot\u00eb prej Zotit ton\u00eb Iisu Krisht kjo mbret\u00ebri, ka nevoj\u00eb p\u00ebr nj\u00eb zhvillim t\u00eb m\u00ebvonsh\u00ebm: ajo do t\u00eb vij\u00eb! Ne lutemi: “Ardht\u00eb mbret\u00ebria jote”! Nuk themi: “u krijoft\u00eb ose u lindt\u00eb mbret\u00ebria jote”, se \u00ebsht\u00eb v\u00ebn\u00eb tashm\u00eb themeli i saj, po s’ka hyr\u00eb n\u00eb t\u00eb ende t\u00ebr\u00eb njer\u00ebzia, n\u00eb fush\u00ebn e saj t\u00eb gjer\u00eb s’na ka p\u00ebrfshir\u00eb ende t\u00eb gjith\u00ebve. Qielli ende nuk e shenjt\u00ebroi t\u00ebr\u00eb tok\u00ebn. Per\u00ebndia ende s’ka gjetur vend plot\u00ebsisht n\u00eb zemr\u00ebn e njeriut. Kjo mbret\u00ebri do t\u00eb vij\u00eb at\u00ebher\u00eb, kur t\u00ebr\u00eb kuptimi yn\u00eb p\u00ebr bot\u00ebn do t\u00eb p\u00ebrshkohet prej frym\u00ebs s\u00eb Ungjillit, kur jeta jon\u00eb e t\u00ebr\u00eb do t\u00eb jet\u00eb ashtu si\u00e7 e lyp e v\u00ebrteta hyjnore, kur ndjenjat tona do t\u00eb frym\u00ebzohen prej dashuris\u00eb s\u00eb kulluar t\u00eb Krishtit. Edhe ka p\u00ebr t\u00eb ardhur kjo p\u00ebr ata q\u00eb vuajn\u00eb nga kjo gjendje e ndyr\u00eb dhe e ul\u00ebt, q\u00eb presin agimin e s\u00eb v\u00ebrtet\u00ebs dhe t\u00eb s\u00eb mir\u00ebs, q\u00eb kan\u00eb uri dhe etje p\u00ebr drejt\u00ebsi dhe q\u00eb d\u00ebshirojn\u00eb t\u00eb shohin nj\u00ebher\u00eb e p\u00ebrgjithmon\u00eb zhdukjen e s\u00eb lig\u00ebs. Kur kjo frym\u00eb Ungjillore do t\u00eb pushtoj\u00eb t\u00ebr\u00eb shoq\u00ebrin\u00eb, t\u00ebr\u00eb popullin dhe t\u00ebr\u00eb njer\u00ebzin\u00eb, mbret\u00ebria e Per\u00ebndis\u00eb do t\u00eb vij\u00eb p\u00ebr gjithsecilin nga k\u00ebta dhe p\u00ebr bot\u00ebn e t\u00ebr\u00eb; po n\u00ebse vet\u00ebm disa individ\u00eb kan\u00eb p\u00ebr t’u p\u00ebrshkuar, at\u00ebher\u00eb kjo, vet\u00ebm p\u00ebr k\u00ebta do t\u00eb vij\u00eb. Sa p\u00ebr ata pastaj, q\u00eb jan\u00eb t\u00eb lumtur dhe t\u00eb k\u00ebnaqur me err\u00ebsir\u00ebn q\u00eb zot\u00ebron n\u00eb bot\u00eb, me padrejt\u00ebsit\u00eb dhe me shtypjet q\u00eb b\u00ebhen n\u00eb kurriz t\u00eb klas\u00ebs s\u00eb ul\u00ebt, sa p\u00ebr ata, them, t\u00eb cil\u00ebt p\u00ebrmbi \u00e7do send tjet\u00ebr v\u00ebn\u00eb egoizmin e tyre personal dhe pasionet, dhe q\u00eb \u00e7do send q\u00eb ka t\u00eb b\u00ebj\u00eb me qiellin e quajn\u00eb t\u00eb rreziksh\u00ebm dhe t\u00eb err\u00ebt, p\u00ebr k\u00ebta t\u00eb gjith\u00eb mbret\u00ebria e Per\u00ebndis\u00eb \u00ebsht\u00eb di\u00e7ka q\u00eb s’mund t\u00eb arrihet e q\u00eb s’mund t\u00eb realizohet.<\/p>\n

\u00a0 \u00a0 Kjo mbret\u00ebri p\u00ebrb\u00ebhet prej organizmit t\u00eb realizuar n\u00eb histori t\u00eb personaliteteve, t\u00eb fuqive dhe t\u00eb fenomeneve, nd\u00ebr t\u00eb cil\u00ebt mbret\u00ebron Per\u00ebndia dhe zot\u00ebron n\u00eb m\u00ebnyr\u00eb t\u00eb plot\u00eb vullneti i tij i shenjt\u00eb dhe i urt\u00eb, ose q\u00eb ta themi me fjal\u00eb m\u00eb t\u00eb thjeshta, me fjal\u00ebn “mbret\u00ebri e Per\u00ebndis\u00eb” n\u00ebnkuptohet jeta e drejt\u00eb dhe e moralshme n\u00eb m\u00ebnyr\u00eb t\u00eb p\u00ebrsosur e njeriut n\u00eb k\u00ebt\u00eb bot\u00eb, jet\u00eb e cila bazohet n\u00eb themelin e Zotit ton\u00eb Iisu Krisht dhe zhvillohet sipas parimeve t\u00eb tij ungjillore. Ngadh\u00ebnjimi i k\u00ebsaj mbret\u00ebrie q\u00ebndron n\u00eb triumfin e plot\u00eb t\u00eb s\u00eb mir\u00ebs kund\u00ebr s\u00eb lig\u00ebs n\u00eb zemrat e njer\u00ebzve.<\/p>\n

\u00a0 \u00a0 Kur Zoti yn\u00eb nisi t\u00eb l\u00eb\u00e7it\u00eb doktrin\u00ebn e tij dhe hodhi nj\u00eb v\u00ebshtrim n\u00eb jet\u00ebn q\u00eb b\u00ebnte bota at\u00ebher\u00eb, e formuloi k\u00ebshtu p\u00ebrshtypjen e vet p\u00ebr vler\u00ebn morale t\u00eb saj: \u201dt\u00ebr\u00eb bota \u00ebsht\u00eb prishur\u201d. E liga n\u00eb form\u00ebn e shtypjes q\u00eb zot\u00ebronte kudo, t\u00eb padrejt\u00ebsis\u00eb n\u00eb kurriz t\u00eb t\u00eb dob\u00ebtit, t\u00eb jet\u00ebs s\u00eb shthurur t\u00eb pasanik\u00ebve, t\u00eb jet\u00ebs shtazore t\u00eb masave t\u00eb m\u00ebdha, t\u00eb horll\u00ebqeve t\u00eb pafrenuara, t\u00eb egoizmit dhe t\u00eb veseve t\u00eb ul\u00ebta, ishte gj\u00eb e p\u00ebrgjithshme, ishte ligj q\u00eb drejtonte bot\u00ebn. Puna kryesore pra e Shp\u00ebtimtarit ishte luftimi i k\u00ebsaj mbret\u00ebrie t\u00eb s\u00eb lig\u00ebs, mposhtja e saj e plot\u00eb dhe krijimi n\u00eb vend t\u00eb saj i Mbret\u00ebris\u00eb s\u00eb Per\u00ebndis\u00eb. Me ket\u00eb nisi p\u00ebrmbushja e premtimit t\u00eb par\u00eb q\u00eb u dha Per\u00ebndia njer\u00ebzve: \u201dfara e gruas do t\u00eb shtyp\u00eb kryet e gjarprit\u201d (T\u00eb B\u00ebr\u00ebt 3, 15).<\/p>\n

\u00a0 \u00a0 \u201d]u, njer\u00ebz, q\u00eb vuani n\u00ebn shtypjen e padrejt\u00ebsis\u00eb e t\u00eb paligj\u00ebsis\u00eb – pothuaj k\u00ebshtu i fliste Iisu Krishti bot\u00ebs – duhet t\u00eb dini q\u00eb jeta t\u00eb cil\u00ebn b\u00ebni, s’mund t’u jap\u00eb lumturin\u00eb e k\u00ebrkuar dhe t\u00eb mundshme. Nga e liga del vet\u00ebm e lig\u00eb, kurse lumturia e v\u00ebrtet\u00eb, mir\u00ebsia e lart\u00eb buron vet\u00ebm prej dashuris\u00eb e mir\u00ebsis\u00eb. N\u00eb doni ta fitoni k\u00ebt\u00eb t\u00eb mir\u00eb, n\u00eb e ndjeni veten t\u00eb shtypur nga barra e r\u00ebnd\u00eb e s\u00eb lig\u00ebs q\u00eb mbret\u00ebron n\u00eb bot\u00eb, ejani pran\u00eb meje, merrni m\u00ebsime nga un\u00eb. Fjal\u00ebt e mia kan\u00eb p\u00ebr t\u00eb qen\u00eb ballsam sh\u00ebrimtar p\u00ebr zemrat tuaja t\u00eb munduara e t\u00eb s\u00ebmura. Un\u00eb do t’u tregoj udh\u00ebn q\u00eb ju sjell qet\u00ebsin\u00eb shpirt\u00ebrore. Zbatoni m\u00ebsimet e mia, ecni pas udh\u00ebs q\u00eb kam \u00e7elur un\u00eb, merrni zgjedh\u00ebn time dhe kini p\u00ebr t\u00eb par\u00eb se zgjedha ime s’\u00ebsht\u00eb e r\u00ebnd\u00eb, barra ime \u00ebsht\u00eb e leht\u00eb. Q\u00eb kur erdha n\u00eb bot\u00eb p\u00ebr t\u00eb z\u00ebvend\u00ebsuar nat\u00ebn e gjat\u00eb dhe mbyt\u00ebse, zbardh\u00eblloi agimi i nj\u00eb dite t\u00eb ndritshme dhe t\u00eb qet\u00eb. Gjer tani n\u00eb mes t\u00eb k\u00ebsaj paligj\u00ebsie t\u00eb p\u00ebrgjithshme, vet\u00ebm n\u00eb zemrat e disa t\u00eb zgjedhurve fshihej si nj\u00eb shk\u00ebndi shpresa e madhe p\u00ebr nj\u00eb t\u00eb ardhme m\u00eb t\u00eb mir\u00eb. Po tani, mbret\u00ebria e Per\u00ebndis\u00eb erdhi. Ajo \u00ebsht\u00eb af\u00ebr, \u00ebsht\u00eb k\u00ebtu, pran\u00eb nesh, lipset vet\u00ebm t\u00eb na pushtoj\u00eb zemr\u00ebn, t\u00eb b\u00ebhet burim i veprimtaris\u00eb son\u00eb dhe parim udh\u00ebheq\u00ebs i jet\u00ebs son\u00eb. Pastroni pra zemrat tuaja dhe p\u00ebrgatitni atje nj\u00eb vend p\u00ebr Per\u00ebndin\u00eb, i jepni liri vetes suaj t\u00eb k\u00ebrkoj\u00eb t\u00eb v\u00ebrtet\u00ebn e t\u00eb mir\u00ebn, hiqni dor\u00eb nga g\u00ebnjeshtra q\u00eb ju ka pushtuar, nga egoizmi dhe nga shtypja, edhe pendohuni…\u201d<\/p>\n

\u00a0 \u00a0 Pendohuni!… Kjo ka qen\u00eb e para fjal\u00eb me t\u00eb cil\u00ebn Ungjilli iu drejtua bot\u00ebs. Q\u00eb t\u00eb rind\u00ebrtohet jeta, q\u00eb t\u00eb vendoset mbret\u00ebria e Per\u00ebndis\u00eb nd\u00ebr ne, si kusht i par\u00eb k\u00ebrkohet pendimi. \u201dPo t\u00eb mos pendoheni, s’do t\u00eb hyni n\u00eb mbret\u00ebrin\u00eb e Per\u00ebndis\u00eb\u201d, thoshte Predikuesi i jet\u00ebs s\u00eb re. Dhe me fjal\u00ebn pendim duhet t\u00eb n\u00ebnkuptohet ndryshimi rr\u00ebnj\u00ebsor i gjykimit ton\u00eb, i idealeve tona, bile dhe t\u00eb atyre m\u00eb themelore. K\u00ebshtu q\u00eb, kur Krishti k\u00ebrkon nga ne t\u00eb pendohemi p\u00ebr t\u00eb marr\u00eb pjes\u00eb n\u00eb mbret\u00ebrin\u00eb e Per\u00ebndis\u00eb, \u00ebsht\u00eb sikur na thot\u00eb: n\u00eb tok\u00eb \u00ebsht\u00eb e mundur, bile e domosdoshme nj\u00eb jet\u00eb tjet\u00ebr, krejt e ndryshme nga ajo q\u00eb b\u00ebjn\u00eb njer\u00ebzit sot dhe n\u00ebn shtypjen e s\u00eb cil\u00ebs r\u00ebnkon shumica. Forca, padrejt\u00ebsia, egoizmi dhe p\u00ebrmbi t\u00eb gjitha sundimi i instinkteve t\u00eb ul\u00ebta e shtazore, nuk jan\u00eb fuqi q\u00eb njeriu s’mund t’i shtyp\u00eb. Pran\u00eb tyre gjenden n\u00eb natyr\u00ebn e njeriut, ndon\u00ebse t\u00eb fshehura e t\u00eb pav\u00ebna re, ndjenja t\u00eb larta, fisnike e t\u00eb shenjta, ndjenjat e v\u00ebllaz\u00ebrimit, t\u00eb dashuris\u00eb, t\u00eb etjes p\u00ebr t\u00eb v\u00ebrtet\u00ebn dhe p\u00ebrgjith\u00ebsisht p\u00ebr p\u00ebrsosm\u00ebrin\u00eb morale. N\u00ebse k\u00ebto ndjenja s’mbyten, por u lihet fush\u00eb zhvillimi e thellimi n\u00eb shpirtin ton\u00eb, at\u00ebher\u00eb nj\u00eb shk\u00eblqim i madh e i mahnitsh\u00ebm do t\u00eb na e ndrit\u00eb jet\u00ebn. Jeta do t\u00eb ndryshohet krejt dhe fuqia e s\u00eb lig\u00ebs do t\u00eb z\u00ebvend\u00ebsohet prej bukuris\u00eb s\u00eb dashuris\u00eb.<\/p>\n

\u00a0 \u00a0 Kjo mbret\u00ebri e Per\u00ebndis\u00eb mund t\u00eb vendoset nd\u00ebrmjet njer\u00ebzve n\u00eb \u00e7do moment, po jo n\u00eb njer\u00ebz si ata q\u00eb jan\u00eb sot. Duhet q\u00eb k\u00ebta m\u00eb par\u00eb t\u00eb ndryshojn\u00eb mendjen, t\u00ebr\u00eb pik\u00ebpamjet e tyre mbi jet\u00ebn t\u00eb marrin vler\u00ebn e duhur, dhe si t\u00eb kuptojn\u00eb kot\u00ebsin\u00eb dhe shkall\u00ebn e ul\u00ebt t\u00eb atyre pik\u00ebpamjeve, t’i shtrohen burimit t\u00eb ri t\u00eb jet\u00ebs, frym\u00ebs s\u00eb dashuris\u00eb ungjillore, mir\u00ebsis\u00eb paqeprur\u00ebse t\u00eb Krishtit, me nj\u00eb etje t\u00eb pakufishme p\u00ebr t\u00eb v\u00ebrtet\u00ebn. Jeta e s\u00eb ardhmes, ashtu si\u00e7 e caktoi Iisu Krishti, lyp si kusht t\u00eb par\u00eb detyr\u00ebn q\u00eb njer\u00ebzit t\u00eb realizojn\u00eb n\u00eb veten e tyre form\u00ebn ungjillore t\u00eb njeriut t\u00eb v\u00ebrtet\u00eb, t\u00eb m\u00ebsojm\u00eb ta rregullojm\u00eb jet\u00ebn sipas shembullit q\u00eb na dha vet\u00eb Iisu Krishti. Ungjilli nxori n\u00eb shesh, bile n\u00eb m\u00ebnyr\u00eb t\u00eb posa\u00e7me, nj\u00eb ide, e cila mjerisht as sot nuk \u00ebsht\u00eb kuptuar si duhet, dometh\u00ebn\u00eb iden\u00eb q\u00eb sikund\u00ebr balt\u00ebpunuesi me artin e tij, me p\u00ebrpjekjen dhe v\u00ebmendjen e duhur, u jep en\u00ebve k\u00ebt\u00eb ose at\u00eb form\u00eb, k\u00ebshtu edhe njeriu, me an\u00eb t\u00eb fuqive ose t\u00eb cil\u00ebsive t\u00eb tij, me an\u00eb t\u00eb natyr\u00ebs s\u00eb tij t\u00eb posa\u00e7me, formon karakterin q\u00eb i jep drejtimin e duhur jet\u00ebs s\u00eb tij. Kjo s’mund t\u00eb ndryshohet, po t\u00eb mos ndryshohen e t\u00eb marrin tjet\u00ebr drejtim cil\u00ebsit\u00eb themelore, vet\u00eb natyra e njeriut. Asnj\u00eb ndikim tjet\u00ebr s\u00eb jashtmi, asnj\u00eb bindje ndaj ndonj\u00eb autoriteti m\u00eb t\u00eb lart\u00eb nuk mund t\u00eb sjell\u00eb ndonj\u00eb ndryshim t\u00eb plot\u00eb e t\u00eb p\u00ebrhersh\u00ebm t\u00eb jet\u00ebs. Q\u00eb t\u00eb ndryshohet kjo rr\u00ebnj\u00ebsisht e t\u00eb kthehet drejt mbret\u00ebris\u00eb s\u00eb Per\u00ebndis\u00eb, \u00ebsht\u00eb nevoja t\u00eb sqarohet e t\u00eb kuptohet mir\u00eb ideali moral i Ungjillit, t\u00eb lindet nd\u00ebr ne nj\u00eb urrejtje e fort\u00eb p\u00ebr jet\u00ebn ton\u00eb t\u00eb m\u00ebparshme q\u00eb ishte v\u00ebn\u00eb n\u00eb sh\u00ebrbim t\u00eb prirjeve shtazore t\u00eb natyr\u00ebs son\u00eb, si edhe nj\u00eb etje p\u00ebr k\u00ebnaqjen e k\u00ebrkesave t\u00eb larta t\u00eb mendjes.<\/p>\n

\u00a0 \u00a0 Nj\u00eb sqarim karakteristik t\u00eb k\u00ebsaj ideje e gjejm\u00eb n\u00eb bashk\u00ebfjalimin q\u00eb pati nj\u00eb her\u00eb Iisui me Nikodhimin. Ky i fundit ishte nj\u00eb nga par\u00ebsia e \u00e7ifut\u00ebve dhe duke ardhur nj\u00ebher\u00eb te Iisui nat\u00ebn, i tha: “dim\u00eb q\u00eb je nj\u00eb m\u00ebsues i d\u00ebrguar nga Per\u00ebndia, sepse asnj\u00eb tjet\u00ebr s’mund t’i b\u00ebj\u00eb shenjat q\u00eb b\u00ebn Ti, n\u00ebse Per\u00ebndia nuk do t\u00eb jet\u00eb me Ty”. Dhe Iisui iu p\u00ebrgjigj duke th\u00ebn\u00eb: “Me t\u00eb v\u00ebrtet\u00eb, me t\u00eb v\u00ebrtet\u00eb po t\u00eb them; po t\u00eb mos lindet nj\u00eb njeri s\u00eb larti, nuk do t\u00eb mund t\u00eb shoh\u00eb mbret\u00ebrin\u00eb e Per\u00ebndis\u00eb”! (Joani 3, 1-3). Po t’i studiojm\u00eb me v\u00ebmendje k\u00ebto fjal\u00eb dhe t\u00eb krahasojm\u00eb p\u00ebrmbajtjen e fjal\u00ebve t\u00eb Nikodhimit me fjal\u00ebt e Iisu Krishtit, kemi p\u00ebr t\u00eb par\u00eb se ky nuk i p\u00ebrgjigjet<\/p>\n

\u00a0 \u00a0 Nikodhimit, s’e zhvillon m\u00eb tej mendimin e k\u00ebtij vizituesi t\u00eb nat\u00ebs, po menj\u00ebher\u00eb e nd\u00ebrpret dhe i jep nj\u00eb tjet\u00ebr drejtim bisedimit. Nikodhimi i thoshte: ”ndon\u00ebse shok\u00ebt e mi, farise, t\u00eb urrejn\u00eb dhe e shikojn\u00eb me sy t\u00eb keq doktrin\u00ebn q\u00eb i m\u00ebson popullit, un\u00eb s’mund t\u00eb mos t\u00eb t\u00eb njoh si m\u00ebsues hyjnor e t\u00eb mos p\u00ebrulem para Teje. Mrekullit\u00eb e tua m\u00eb bindin se je i d\u00ebrguar i Zotit. Jam nx\u00ebn\u00ebsi yt dhe kam ardhur t\u00eb ta them k\u00ebt\u00eb\u201d. ”N\u00ebse mendon k\u00ebshtu – e nd\u00ebrpret Iisui – un\u00eb s’mund t\u00eb t\u00eb njoh p\u00ebr nx\u00ebn\u00ebs. Ke par\u00eb mrekullit\u00eb dhe ke mbetur i mahnitur. Po je thelluar n\u00eb fjal\u00ebt e mia. I ke v\u00ebn\u00eb veshin me kujdes dhe me thyerje zemre thirrjes p\u00ebr t\u00eb hyr\u00eb n\u00eb mbret\u00ebrin\u00eb e Per\u00ebndis\u00eb? T\u00eb \u00ebsht\u00eb g\u00ebzuar shpirti prej entuziazmit para ikon\u00ebs s\u00eb ndritshme t\u00eb dashuris\u00eb, t\u00eb s\u00eb v\u00ebrtet\u00ebs dhe t\u00eb s\u00eb mir\u00ebs, q\u00eb jan\u00eb duke u derdhur prej meje n\u00eb tok\u00eb? T\u00eb ka pushtuar at\u00ebher\u00eb d\u00ebshira t\u00eb heq\u00ebsh dor\u00eb nga t\u00eb gjitha, t\u00eb mohosh gj\u00ebrat m\u00eb t\u00eb dashura p\u00ebr ty, bile dhe vet\u00eb lidhjet e gjakut, p\u00ebr t\u00eb par\u00eb t\u00eb pakt\u00ebn t\u00eb realizuara fjal\u00ebt e mia n\u00eb k\u00ebt\u00eb bot\u00eb? \u00cbsht\u00eb e gjall\u00eb tek ti tani ndjenja e shk\u00ebputjes s\u00eb plot\u00eb nga jeta e kaluar q\u00eb meriton urrejtje dhe e d\u00ebshir\u00ebs p\u00ebr t’u hedhur p\u00ebrgjithmon\u00eb n\u00eb duart e jet\u00ebs s\u00eb re? Un\u00eb s’kam ardhur q\u00eb t\u00eb hutoj mendjen e njer\u00ebzve me an\u00ebn e mrekullive, po q\u00eb, me an\u00ebn e m\u00ebsimeve t\u00eb mia, t\u00eb shembullit dhe t\u00eb jet\u00ebs p\u00ebrgjith\u00ebsisht, t\u00eb t\u00ebrheq zemrat e tyre n\u00eb mbret\u00ebrin\u00eb e Per\u00ebndis\u00eb! Misioni im \u00ebsht\u00eb t’i zgjoj njeriut vullnetin e mir\u00eb, q\u00eb tani ia ka kapur gjumi dhe t\u00ebr\u00eb sistemin e jet\u00ebs s\u00eb tij individuale e shoq\u00ebrore t’ia v\u00eb n\u00ebn vullnetin e t\u00ebr\u00ebshenjt\u00eb t\u00eb Atit qiellor! Jo ai q\u00eb m\u00eb thot\u00eb: Zot, Zot, do t\u00eb hyj\u00eb n\u00eb mbret\u00ebrin\u00eb e Per\u00ebndis\u00eb, por ai q\u00eb b\u00ebn d\u00ebshir\u00ebn e tim eti q\u00eb \u00ebsht\u00eb n\u00eb qiejt! I ke kuptuar t\u00eb gjitha k\u00ebto? Ai q\u00eb d\u00ebshiron t\u00eb m\u00eb pasoj\u00eb, duhet t\u00eb heq\u00eb dor\u00eb nga \u00e7do gj\u00eb e dob\u00ebt, e turpshme dhe e keqe, t\u00eb b\u00ebhet i vdekur p\u00ebr m\u00ebkatin dhe k\u00ebshtu i pastruar, i stolisur me nj\u00eb frym\u00eb t\u00eb lart\u00eb, t\u00eb hyj\u00eb n\u00eb jet\u00ebn e re. V\u00ebrtet, v\u00ebrtet po t\u00eb them, po t\u00eb mos lindet njeriu s\u00eb larti, s’mund t\u00ebshikoj\u00eb mbret\u00ebrin\u00ebe Per\u00ebndis\u00eb!\u201d<\/p>\n

\u00a0 \u00a0 Jeta zakonisht \u00ebsht\u00eb ashtu, si\u00e7 e b\u00ebjn\u00eb njer\u00ebzit. Karakteri i saj p\u00ebrcaktohet nga cil\u00ebsit\u00eb e natyr\u00ebs spirituale t\u00eb njeriut. N\u00ebse njer\u00ebzia do q\u00eb jeta t\u00eb ndryshoj\u00eb p\u00ebr t\u00eb mir\u00eb, q\u00eb n\u00eb bot\u00eb t\u00eb rritet shuma dhe rrethi i mir\u00ebsis\u00eb dhe i drejt\u00ebsis\u00eb, ajo duhet t\u00eb rilindet shpirt\u00ebrisht, t\u00eb ngrej\u00eb veten e saj, t\u00eb shtoj\u00eb sa t\u00eb jet\u00eb e mundur m\u00eb tep\u00ebr fuqit\u00eb e saj p\u00ebr t\u00eb v\u00ebrtet\u00ebn dhe dashurin\u00eb.<\/p>\n

\u00a0 \u00a0 Prandaj Iisu Krishti n\u00eb predikimin e tij q\u00eb b\u00ebri n\u00eb mal theksonte m\u00eb tep\u00ebr se, p\u00ebr ata q\u00eb p\u00ebrgatiten p\u00ebr mbret\u00ebrin\u00eb e Per\u00ebndis\u00eb, \u00ebsht\u00eb i domosdosh\u00ebm lart\u00ebsimi i detyrave morale. \u201dKeni d\u00ebgjuar – thoshte Iisui – se u \u00ebsht\u00eb th\u00ebn\u00eb t\u00eb vjet\u00ebrve: t\u00eb mos vras\u00ebsh, t\u00eb mos i marr\u00ebsh jet\u00ebn njeriu; po un\u00eb ju them q\u00eb as t\u00eb mos e zem\u00ebrosh t\u00eb af\u00ebrmin m\u00eb kot, as t\u00eb mos e prek\u00ebsh at\u00eb me fjal\u00eb, as t\u00eb mos i c\u00ebnosh atij vler\u00ebn q\u00eb ka si njeri. Kini d\u00ebgjuar se u \u00ebsht\u00eb th\u00ebn\u00eb t\u00eb vjet\u00ebrve: q\u00ebndroni t\u00eb past\u00ebr, mos e b\u00ebni trupin tuaj, i cili \u00ebsht\u00eb destinuar t\u00eb jet\u00eb en\u00eb efrym\u00ebs s\u00eb Per\u00ebndis\u00eb, veg\u00ebl t\u00eb instinkteve t\u00eb dob\u00ebta t\u00eb mishit; po un\u00eb ju them k\u00ebshtu: ruajuni bile edhe nga mendimet e dob\u00ebta dhe largoni shikimin tuaj nga \u00e7do gj\u00eb q\u00eb mund t\u00eb ndyj\u00eb past\u00ebrtin\u00eb e mendjes suaj. Keni d\u00ebgjuar se u \u00ebsht\u00eb th\u00ebn\u00eb t\u00eb vjet\u00ebrve: kryeje premtimin q\u00eb ke dh\u00ebn\u00eb p\u00ebrpara Zotit dhe dridhu kur t\u00eb vjen nd\u00ebrmend t\u00eb shkel\u00eb ben\u00eb. Un\u00eb ju them k\u00ebshtu: \u00e7do fjal\u00eb e juaja duhet t\u00eb jet\u00eb e shenjt\u00eb dhe t\u00eb v\u00ebrtet\u00ebn ta thoni gjithnj\u00eb, bile edhe pa be. Kur \u00ebsht\u00eb p\u00ebr po, t\u00eb thoni po, kur \u00ebsht\u00eb p\u00ebr jo, t\u00eb thoni jo!
\nKeni d\u00ebgjuar se u \u00ebsht\u00eb th\u00ebn\u00eb t\u00eb vjet\u00ebrve sy p\u00ebr sy e dh\u00ebmb\u00eb p\u00ebr dh\u00ebmb\u00eb, dometh\u00ebn\u00eb kur do t\u00eb marr\u00ebsh hak nga tjetri, ta marr\u00ebsh n\u00eb mas\u00ebn q\u00eb ta ka b\u00ebr\u00eb; mos i shpago plag\u00ebn me vdekje dhe fyerjen me 77 fyerje, ose plag\u00ebn ia shpago me plag\u00eb dhe goditjen me goditje. Mir\u00ebpo un\u00eb ju them: mos ia shpaguani kurr\u00eb tjetrit t\u00eb lig\u00ebn me t\u00eb lig\u00eb. N\u00eb t\u00eb godit\u00eb n\u00eb faqe, mos e godit dhe ti, po pa u nxehur, as pa u hidh\u00ebruar, mbaje veten para tij. Hakmarrja, t\u00eb lig\u00ebn e b\u00ebn edhe m\u00eb t\u00eb madhe, derdh vaj n\u00eb zjarr dhe ndez flak\u00ebn e armiq\u00ebsis\u00eb, kurse but\u00ebsia dhe gjakftoht\u00ebsia e \u00e7armatosin urrejtjen, e zbutin zem\u00ebrimin dhe e detyrojn\u00eb furin\u00eb t\u00eb ulet.\u201d<\/p>\n

\u00a0 \u00a0 \u00a0\u201dKeni d\u00ebgjuar q\u00eb \u00ebsht\u00eb th\u00ebn\u00eb: t\u00eb duash t\u00eb af\u00ebrmin t\u00ebnd dhe t\u00eb urresh armikun t\u00ebnd. Por un\u00eb ju them: t’i doni t\u00ebgjith\u00eb njer\u00ebzit pa p\u00ebrjashtim dhe t\u00eb urreni vet\u00ebm veprat e tyre t\u00eb liga. Ndiqni lig\u00ebsin\u00eb, zhdukni g\u00ebnjeshtr\u00ebn, urreni forc\u00ebn dhe farisaizmin dhe kini m\u00ebshir\u00eb p\u00ebr ata q\u00eb jan\u00eb rob\u00ebr t\u00eb k\u00ebtyre. Hakmarr\u00ebsit jan\u00eb m\u00eb t\u00eb mjer\u00eb se fajtor, mbret\u00ebrin\u00eb e Per\u00ebndis\u00eb s’mund ta kuptojn\u00eb, zemra e tyre \u00ebsht\u00eb e ngurosur, mendja e tyre \u00ebsht\u00eb e trazuar, nuk din\u00eb se \u00e7’b\u00ebjn\u00eb. Faluni p\u00ebr ata dhe b\u00ebjuni mir\u00eb atyre q\u00eb ju urrejn\u00eb! Sillni nd\u00ebrmend gjithnj\u00eb, q\u00eb n\u00eb jet\u00eb, si n\u00eb ndonj\u00eb vend thesari, nuk kalon pa l\u00ebn\u00eb gjurm\u00eb asnj\u00eb vep\u00ebr njer\u00ebzore, asnj\u00eb fjal\u00eb, asnj\u00eb ide, asnj\u00eb l\u00ebvizje e jet\u00ebs. T\u00eb gjitha l\u00ebn\u00eb n\u00eb nj\u00eb m\u00ebnyr\u00eb ose n\u00eb tjetr\u00ebn gjurm\u00eb qoft\u00eb p\u00ebr t\u00eb mir\u00eb a p\u00ebr t\u00eb lig\u00eb, t\u00eb gjitha ushtrojn\u00eb nj\u00eb influenc\u00eb mbi karakterin e p\u00ebrgjithsh\u00ebm t\u00eb jet\u00ebs q\u00eb na rrethon. Tregohuni pra besnik\u00eb, si n\u00eb gj\u00ebrat e m\u00ebdha, ashtu dhe n\u00eb ato t\u00eb voglat, kundrejt parimeve morale. Gjithnj\u00eb e n\u00eb \u00e7do vend, k\u00ebrkoni m\u00eb par\u00eb mbret\u00ebrin\u00eb e Per\u00ebndis\u00eb dhe drejt\u00ebsin\u00eb e tij!\u201d.<\/p>\n

\u00a0 \u00a0 Ky pra \u00ebsht\u00eb me pak fjal\u00eb ligji, q\u00eb Iisui i rekomandon bot\u00ebs. N\u00eb se ky ligj s’do t\u00eb b\u00ebhet p\u00ebr njeriun trup e gjak, n\u00ebse nuk do t’ia ndryshoj\u00eb natyr\u00ebn shpirt\u00ebrore, n\u00ebse nuk do t\u00eb b\u00ebhet fuqi jete p\u00ebr t\u00eb, burim freskues nga t\u00eb vaditet brend\u00ebsia e tij, p\u00ebr nj\u00eb njeri t\u00eb k\u00ebtill\u00eb kurr\u00eb s’ka p\u00ebr t\u00eb ardhur mbret\u00ebria e Per\u00ebndis\u00eb. P\u00ebr k\u00ebt\u00eb mbret\u00ebri, m\u00eb i mir\u00eb \u00ebsht\u00eb nj\u00eb kumerqar i penduar ose nj\u00eb m\u00ebkatare q\u00eb me lot\u00ebt e saj lan k\u00ebmb\u00ebt e lisuit, se n\u00ebnt\u00ebdhjet\u00eb e n\u00ebnt\u00eb fodulle, q\u00eb kujtojn\u00eb se kan\u00eb prekur kulmin e virtytit. Nd\u00ebr k\u00ebta, uj\u00ebt e jet\u00ebs \u00ebsht\u00eb ndalur, ka vdekur, \u00ebsht\u00eb mbushur me balt\u00eb. Po te kumerqari dhe te gruaja m\u00ebkatare, burimi i jet\u00ebs s\u00eb p\u00ebrjetshme, i z\u00ebn\u00eb prej barr\u00ebs s\u00eb madhe t\u00eb veseve t\u00eb dob\u00ebta dhe t\u00eb prirjeve t\u00eb k\u00ebqija, si u prek prej dor\u00ebs s\u00eb Shp\u00ebtimtarit, e rifitoi lirin\u00eb, nisi menj\u00ebher\u00eb t\u00eb rrjedh\u00eb si nj\u00eb lum\u00eb i madh, duke lar\u00eb ndyr\u00ebsin\u00eb shpirt\u00ebrore, t\u00eb grumbulluar prej vjet\u00ebsh dhe, n\u00eb val\u00ebt e tij t\u00eb kulluara si kristali, u ripasqyrua t\u00ebr\u00eb bukuria dhe shk\u00eblqimi i jet\u00ebs sipas Ungjillit, e cila sa m\u00eb tep\u00ebr ec\u00ebn p\u00ebrpara, aq m\u00eb shum\u00eb uj\u00ebt e saj vadit zemrat e atyre q\u00eb pak m\u00eb par\u00eb kan\u00eb qen\u00eb: i pari nj\u00eb keqb\u00ebr\u00ebs dhe e dyta nj\u00eb m\u00ebkatare.<\/p>\n

\u00a0 \u00a0 Ungjilli nuk flet dhe aq shum\u00eb p\u00ebr ato \u00e7\u00ebshtje q\u00eb s’kan\u00eb t\u00eb b\u00ebjn\u00eb drejtp\u00ebrs\u00ebdrejti me vepr\u00ebn e Iisuit. Por edhe ato radh\u00ebt e pakta q\u00eb gjejm\u00eb n\u00eb t\u00eb p\u00ebr pendimin e kumerqarit ose p\u00ebr ndjes\u00ebn e gruas m\u00ebkatare, jan\u00eb t\u00eb mjafta p\u00ebr t\u00eb na dh\u00ebn\u00eb t\u00eb kuptojm\u00eb rilindjen shpirt\u00ebrore t\u00eb plot\u00eb q\u00eb u krye n\u00eb ta.<\/p>\n

\u00a0 \u00a0 Le t\u00eb sjellim nd\u00ebrmend paravolin\u00eb e kumerqarit dhe t\u00eb fariseut. Dy njer\u00ebz, nj\u00eb farise e nj\u00eb kumerqar, hyjn\u00eb n\u00eb sinagogji q\u00eb t\u00eb falen. Fariseu \u00ebsht\u00eb njeri i respektuar, viziton rregullisht sht\u00ebpin\u00eb e Zotit, di \u00e7do gj\u00eb q\u00eb \u00ebsht\u00eb n\u00eb t\u00eb dhe njihet nga t\u00eb gjith\u00eb. Me ballin lart, me ecje madh\u00ebshtore, kalon p\u00ebrmes popullit q\u00eb po falej dhe q\u00eb me respekt po i \u00e7elte udh\u00eb dhe vete e q\u00ebndron n\u00eb vendin e par\u00eb q\u00eb ishte pak m\u00eb i lart\u00eb se t\u00eb tjer\u00ebt. Pun\u00ebt e tij jan\u00eb aq t\u00eb dukshme, sa edhe ai vet\u00eb tani; n\u00eb t\u00eb gjitha ishte i pari, jo vet\u00ebm n\u00eb Kish\u00eb, n\u00eb agj\u00ebrime, po edhe n\u00eb mir\u00ebb\u00ebrjet. Dhe duke e kuptuar k\u00ebt\u00eb ai, me nj\u00eb lloj sadisfaksioni dhe k\u00ebnaq\u00ebsie, thot\u00eb: “t\u00eb falemnderit o Zot, q\u00eb s’jam si t\u00eb tjer\u00ebt, ose si ai kumerqari q\u00eb q\u00ebndron af\u00ebr der\u00ebs\u201d…<\/p>\n

\u00a0 \u00a0 Q\u00ebllimi u arrit; ideali lakuriq fetar dhe moral u realizua; t\u00eb ec\u00eb m\u00eb tej Fariseu s’\u00ebsht\u00eb e mundur. Q\u00ebndron pra me kryelart\u00ebsi n\u00eb k\u00ebt\u00eb pal\u00ebvizshm\u00ebri q\u00eb t\u00eb admiroj\u00eb vetveten. Dhe ai q\u00eb tha p\u00ebr veten: \u201dUn\u00eb jam jeta\u201d, n\u00eb personin e Fariseut s’ka gjetur jet\u00eb. Fariseu nuk ishte lindur p\u00ebr mbret\u00ebrin\u00eb e Per\u00ebndis\u00eb.<\/p>\n

\u00a0 \u00a0 Krejt ndryshe q\u00ebndron puna me kumerqarin. Jeta e tij e t\u00ebr\u00eb ishte plot me m\u00ebkate. T\u00eb gjith\u00eb e p\u00ebrbuzin, por edhe ai vet\u00eb s’e \u00e7mon dhe aq shum\u00eb vetveten. Kushedi se \u00e7’er\u00eb e solli dhe at\u00eb nj\u00eb dit\u00eb n\u00eb tempull. Kish shum\u00eb koh\u00eb q\u00eb s’e kish par\u00eb me sy. \u00c7do gj\u00eb i dukej atje brenda si e huaj, si e panjohur. Duke hedhur nj\u00eb v\u00ebshtrim n\u00eb kubet\u00eb dhe n\u00eb muret e tempullit, s’guxoi t\u00eb shkoj\u00eb p\u00ebrpara, po q\u00ebndroi me frik\u00eb af\u00ebr der\u00ebs. Dhe nj\u00eb shumic\u00eb kujtimesh i k\u00ebrcyen at\u00ebher\u00eb n\u00eb mendje t\u00eb ngratit. Iu kujtua si, kur ishte i vog\u00ebl, vinte gjithnj\u00eb p\u00ebr dit\u00eb t\u00eb kremte bashk\u00eb me prind\u00ebrit e tij n\u00eb Kish\u00eb! Si e \u00ebma e kish m\u00ebsuar k\u00ebtu p\u00ebr her\u00eb t\u00eb par\u00eb qysh t\u00eb vinte duart p\u00ebr lutje! Asaj i p\u00eblqente ahere t\u00eb k\u00ebndoj\u00eb s\u00eb bashku me t\u00eb tjer\u00ebt k\u00ebng\u00ebt e vajtimit t\u00eb Izraelit dhe psalmet e bukura t\u00eb Davidit. Me \u00e7’past\u00ebrti ting\u00ebllonte z\u00ebri i tij f\u00ebminor dhe \u00e7’kthjellt\u00ebsi shpirt\u00ebrore e \u00e7’dashuri entuziaste p\u00ebr Per\u00ebndin\u00eb pasqyrohej n\u00eb \u00e7do t\u00eb till\u00eb ting\u00ebllim! Me \u00e7’thyerje zemre i vinte re fjal\u00ebt e zjarrta nga shkrimet e profet\u00ebve t\u00eb vjet\u00ebr, si revoltohej bashk\u00eb me ta p\u00ebr paligj\u00ebsit\u00eb e atyre q\u00eb s’kishin bes\u00eb te Zoti dhe \u00e7’d\u00ebshir\u00eb kishte p\u00ebr t’i sh\u00ebrbyer edhe ai Per\u00ebndis\u00eb me frym\u00ebn e fuqin\u00eb e Iliut, t\u00eb Isaiut dhe t\u00eb Jeremiut! \u00c7’u b\u00ebn\u00eb t\u00eb gjitha k\u00ebto! Nj\u00eb p\u00ebr nj\u00eb i kalojn\u00eb para kujtes\u00ebs vitet dhe, sa m\u00eb tep\u00ebr ec\u00ebn koha, aq m\u00eb shum\u00eb i erret shpirti. U harruan: edhe fjal\u00ebt e \u00ebmbla t\u00eb s\u00eb \u00ebm\u00ebs, edhe faljet n\u00eb kish\u00eb, u harruan: edhe nd\u00ebrgjegja edhe \u00ebnd\u00ebrrimet e f\u00ebmij\u00ebris\u00eb. Si ca flet\u00eb t\u00eb thata, t\u00eb sjella andej e k\u00ebtej prej er\u00ebs, i binin para k\u00ebmb\u00ebve pamjet e s\u00eb kaluar\u00ebs duke i r\u00ebnduar kujtes\u00ebn si ndonj\u00eb gur i madh. Uli at\u00ebher\u00eb kryet n\u00eb kraharor. Zemra e tij e ngurosur u prek. Solli nd\u00ebrmend fuqit\u00eb e humbura kot s\u00eb koti; i erdhi keq p\u00ebr koh\u00ebn e rinis\u00eb q\u00eb e kaloi pa ndonj\u00eb dobi. Syt\u00eb iu mbush\u00ebn me lot, q\u00eb, si \u00e7urka margaritari po i binin n\u00ebp\u00ebr faqet. Edhe sikund\u00ebr shiu n\u00eb koh\u00eb that\u00ebsire zbut tok\u00ebn, k\u00ebshtu edhe lot\u00ebt zbutin shpirtin e torturuar t\u00eb kumerqarit. I zbutin lig\u00ebsin\u00eb dhe urrejtjen p\u00ebr t\u00eb tjer\u00ebt, dhe i pastruan shpirtin nga \u00e7do ndyr\u00ebsi. Zemra e tij plot m\u00ebkate u rip\u00ebrt\u00ebri, u lind edhe nj\u00ebher\u00eb! Kumerqari hyri m\u00ebkatar i madh n\u00eb Kish\u00eb dhe doli nga ajo bir i Mbret\u00ebris\u00eb s\u00eb Per\u00ebndis\u00eb. \u201dMe t\u00eb v\u00ebrtet\u00eb, me t\u00eb v\u00ebrtet\u00eb po ju them – thot\u00eb Ungjilli – po t\u00eb mos ndreqeni e po t\u00eb mos pendoheni, si kumerqari, nuk do t\u00eb hyni n\u00eb Mbret\u00ebrin\u00eb e Per\u00ebndis\u00eb\u201d.<\/p>\n

\u00a0 \u00a0 Ardhja e Mbret\u00ebris\u00eb s\u00eb Per\u00ebndis\u00eb pra, dhe p\u00ebrmir\u00ebsimi i jet\u00ebs njer\u00ebzore, mund t\u00eb kryhen vet\u00ebm pas nj\u00eb rilindjeje shpirt\u00ebrore t\u00eb njer\u00ebzve. Po t\u00eb mos p\u00ebrshkohet secili prej frym\u00ebs s\u00eb Krishtit, \u00ebsht\u00eb e pamundur rilindja e shoq\u00ebris\u00eb dhe s’mund t\u00eb p\u00ebrfytyrohet asnj\u00eb p\u00ebrparim i v\u00ebrtet\u00eb n\u00eb l\u00ebmin shoq\u00ebror. “Mbret\u00ebria e Per\u00ebndis\u00eb, thoshte themeluesi i saj, \u00ebsht\u00eb si brumi, q\u00eb e mori gruaja dhe e vuri n\u00eb tri masa miell gjersa u mbrujt i t\u00ebri” (Mattheu 13, 33). Dhe me nj\u00eb rast tjet\u00ebr: “Kur do t\u00eb vij\u00eb kjo Mbret\u00ebri, nuk ka p\u00ebr t\u00eb ardhur me t\u00eb dukur, as kan\u00eb p\u00ebr t\u00eb th\u00ebn\u00eb ja k\u00ebtu \u00ebsht\u00eb ose ja atje, sepse Mbret\u00ebria e Per\u00ebndis\u00eb ja tek \u00ebsht\u00eb n\u00eb mes tuaj” (Llukai 17, 21). K\u00ebshtu pra, historia e Mbret\u00ebris\u00eb s\u00eb Per\u00ebndis\u00eb \u00ebsht\u00eb pik\u00ebrisht histori e shpirtit njer\u00ebzor. Mbin n\u00eb gji t\u00eb z\u00ebmr\u00ebs njer\u00ebzore dhe n\u00eb brend\u00ebsin\u00eb e saj duhet t\u00eb hedh\u00eb rr\u00ebnj\u00ebt e para. Kushtet e jashtme t\u00eb jet\u00ebs n\u00eb k\u00ebt\u00eb mbret\u00ebri lozin rol t\u00eb dyt\u00eb. P\u00ebrparimi i far\u00ebs s\u00eb mbir\u00eb dhe zhvillimi i saj varen sidomos nga cil\u00ebsit\u00eb e brendshme t\u00eb njeriut. \u00cbsht\u00eb e domosdoshme nj\u00eb p\u00ebrgatitje morale si arm\u00eb shpirt\u00ebrore. “Asnj\u00eb s’mund t\u00eb vij\u00eb tek un\u00eb, thoshte Iisu Krishti, n\u00eb mos e sjellt\u00eb Ati q\u00eb m\u00eb ka d\u00ebrguar” (Joani 6, 44), po t\u00eb mos gjendet dometh\u00ebn\u00eb tek ai vet\u00eb, qoft\u00eb edhe nj\u00eb t\u00ebrheqje e vog\u00ebl p\u00ebr Atin. Q\u00eb k\u00ebtej shpjegohet pse p.sh. disa njer\u00ebz, ndon\u00ebse u jan\u00eb dh\u00ebn\u00eb t\u00ebr\u00eb kushtet e favorshme t\u00eb jashtme p\u00ebr t\u00eb pranuar t\u00eb v\u00ebrtet\u00ebn, s’e pranojn\u00eb, nd\u00ebrsa t\u00eb tjer\u00eb p\u00ebrkundrazi, ndon\u00ebse nuk i kan\u00eb k\u00ebto kushte, jan\u00eb dh\u00ebn\u00eb t\u00eb t\u00ebr\u00eb pas saj. Paravolia e mbjell\u00ebsit \u00ebsht\u00eb nj\u00eb shembull i bukur. Mbjell\u00ebsi me l\u00ebvizjen e lir\u00eb t\u00eb dor\u00ebs shp\u00ebrndan far\u00ebn n\u00eb ar\u00eb; fara \u00ebsht\u00eb e t\u00ebr\u00eb e mir\u00eb, po rezultati \u00ebsht\u00eb i ndrysh\u00ebm. N\u00eb udh\u00ebn e shkelur, fara s’mundi t\u00eb hyj\u00eb n\u00eb tok\u00eb dhe k\u00ebshtu u shkel. N\u00eb gurishte, u tha. N\u00ebp\u00ebr drizat, u mbyt. Vet\u00ebm ajo q\u00eb ra n\u00eb tok\u00eb t\u00eb mir\u00eb, dha prodhim t\u00eb shumt\u00eb. Shkaku i k\u00ebtij ndryshimi n\u00eb rezultatet e far\u00ebs, nuk q\u00ebndron te fara, po te toka. K\u00ebshtu \u00ebsht\u00eb edhe me Mbret\u00ebrin\u00eb e Per\u00ebndis\u00eb, me far\u00ebn e saj. Nd\u00ebrsa ajo \u00ebsht\u00eb hedhur n\u00eb bot\u00eb, s’ka p\u00ebr t’u thar\u00eb m\u00eb. Ne s’mund ta v\u00ebm\u00eb re dhe aq zhvillimin e saj, sepse p\u00ebr ne – rob\u00ebr t\u00eb momentit – nj\u00eb vep\u00ebr q\u00eb kryhet gjat\u00eb shekujve, na duket sikur q\u00ebndron n\u00eb vend; mir\u00ebpo fara rritet. “K\u00ebshtu \u00ebsht\u00eb Mbret\u00ebria e Per\u00ebndis\u00eb, posi nj\u00eb njeri q\u00eb hedh far\u00ebn mbi dhe, dhe fle e ngrihet nat\u00eb e dit\u00eb, edhe fara mbin e rritet, pa ditur as ai se qysh; sepse dheu prej vetiu prodhon m\u00eb par\u00eb bar, pastaj kalli, pastaj grur\u00eb n\u00eb kalli t\u00eb plot\u00eb” (Marku 4, 26-28). Fara \u00ebsht\u00eb pajisur me fuqi t\u00eb madhe jetike; n\u00eb t\u00eb gjendet burimi ose nisja e jet\u00ebs s\u00eb nj\u00eb peme t\u00eb madhe dhe, me an\u00eb t\u00eb saj, jeta e nj\u00eb pylli t\u00eb madh e hijeplot\u00eb, mjafton q\u00eb fara t\u00eb gjej\u00eb vend t\u00eb favorsh\u00ebm. K\u00ebshtu \u00ebsht\u00eb dhe Fjala e Mbret\u00ebris\u00eb s\u00eb Per\u00ebndis\u00eb. “Ajo i p\u00ebrngjan kokrr\u00ebs s\u00eb sinapit, e cila kur mbillet n\u00eb dhe, \u00ebsht\u00eb m\u00eb e vog\u00ebl se gjith\u00eb farat e dheut. Po si mbillet, rritet e b\u00ebhet m\u00eb e madhe se gjith\u00eb barishtet edhe b\u00ebn aq deg\u00eb t\u00eb m\u00ebdha, sa shpez\u00ebt e qiellit mund t\u00eb rrin\u00eb n\u00ebn hijen e saj” (Marku 4, 31-32).<\/p>\n

\u00a0 \u00a0 Para ca vjet\u00ebsh u gjend n\u00eb nj\u00eb piramid\u00eb egjiptiane mumja e nj\u00eb Faraoni. N\u00eb ark\u00eb ku preheshin kockat e atij, q\u00eb n\u00eb ato koh\u00eb ka qen\u00eb sundimtar i fort\u00eb i an\u00ebve t\u00eb Nilit, u gjet\u00ebn edhe mjaft objekte arti t\u00eb egjiptian\u00ebve t\u00eb vjet\u00ebr, nd\u00ebrmjet t\u00eb cilave edhe nj\u00eb en\u00eb me far\u00eb gruri. Prej nj\u00eb flete papirusi, q\u00eb u gjend po atje, u konstatua se ai grur\u00eb ka q\u00ebndruar n\u00eb at\u00eb piramid\u00eb m\u00eb se 3000 vjet. Kur pastaj ai u mboll, dha prodhim t\u00eb shk\u00eblqyer. Fuqia e jet\u00ebs pra, i qe konservuar. Fara e Mbret\u00ebris\u00eb s\u00eb Per\u00ebndis\u00eb, gruri i s\u00eb v\u00ebrtet\u00ebs, fjala e shpirtshme q\u00eb lind etjen e mir\u00ebb\u00ebrjes, ka natyrisht, nj\u00eb fuqi jete shum\u00eb t\u00eb madhe. N\u00ebse bie n\u00eb zem\u00ebr t\u00eb mir\u00eb, shpejt ose von\u00eb, do t\u00eb sjell\u00eb pem\u00eb. Po pik\u00ebrisht k\u00ebtu q\u00ebndron t\u00ebr\u00eb \u00e7\u00ebshtja: \u00ebsht\u00eb zemra n\u00eb gjendje ta pranoj\u00eb k\u00ebt\u00eb far\u00eb? Bota e brendshme e njeriut dhe prirjet e tij jan\u00eb terren i favorsh\u00ebm p\u00ebr rritjen e far\u00ebs s\u00eb Krishtit? N\u00ebse jo at\u00ebher\u00eb duhet t\u00eb krijohet nj\u00eb terren i till\u00eb; toka e shkelur prej kalimit t\u00eb udh\u00ebtar\u00ebve duhet t\u00eb punohet me plug e me shat\u00eb, gurishtja duhet t\u00eb mbushet me dhe t\u00eb mir\u00eb, drizat e bar\u00ebrat e tjera duhet t\u00eb pastrohen nga ara. Detyra m\u00eb e shenjt\u00eb e gjith\u00eb atyre q\u00eb me vet\u00ebdije t\u00eb plot\u00eb d\u00ebshirojn\u00eb ardhjen e Mbret\u00ebris\u00eb s\u00eb Per\u00ebndis\u00eb, p\u00ebrkundrejt atyre q\u00eb s’interesohen fare p\u00ebr \u00e7do gj\u00eb q\u00eb i p\u00ebrket asaj, \u00ebsht\u00eb t\u00eb p\u00ebrs\u00ebritin me fjal\u00eb e me pun\u00eb th\u00ebniet e Joan Pararend\u00ebsit \u201db\u00ebni gati udh\u00ebn e Zotit, b\u00ebni t\u00eb drejta rrug\u00ebt e tij\u201d (Llukai 3, 4).<\/p>\n

\u00a0 \u00a0 \u00cbsht\u00eb e v\u00ebrtet\u00eb se ka njer\u00ebz, t\u00eb cil\u00ebt p\u00ebr Mbret\u00ebrin\u00eb e Per\u00ebndis\u00eb jan\u00eb krejt t\u00eb humbur. P\u00ebr ta, bota e idealeve t\u00eb ndritshme dhe e prirjeve t\u00eb larta \u00ebsht\u00eb e pakuptueshme, s’mund t\u00eb arrihet. Shpirti i tyre \u00ebsht\u00eb p\u00ebrpir\u00eb krejt prej jet\u00ebs s\u00eb ul\u00ebt e instinkteve t\u00eb dob\u00ebta. Prandaj dhe Iisu Krishti thoshte \u201dMos u jepni t\u00eb shenjt\u00ebn qenve, as mos hidhni margaritar\u00ebt tuaj para derrave\u201d (Mat. 7, 6). N\u00ebse bindeni plot\u00ebsisht, q\u00eb nj\u00eb njeri mbetet gjithmon\u00eb i shurdh\u00ebr para \u00e7do thirrjeje p\u00ebr t\u00eb mir\u00ebn, nuk i shtrohet asnj\u00eb influence morale, mos e shpenzoni kot entuziazmin tuaj p\u00ebr t\u00eb, ktheni zellin e shpirtit tuaj n\u00eb tjet\u00ebr q\u00ebllim m\u00eb fisnik. Po lumturisht, monstruozitete morale t\u00eb tilla jan\u00eb t\u00eb pakta, nuk p\u00ebrb\u00ebjn\u00eb nj\u00eb fenomen t\u00eb zakonsh\u00ebm n\u00eb shoq\u00ebri; \u00ebsht\u00eb nj\u00eb p\u00ebrjashtim i hidhur ky, si ai i idiot\u00ebve, i ulok\u00ebve dhe i monstreve. Zakonisht njer\u00ebzit jan\u00eb gjithnj\u00eb njer\u00ebz dhe asgj\u00eb njer\u00ebzore s’\u00ebsht\u00eb e huaj p\u00ebr ta. Ndon\u00ebse ata b\u00ebjn\u00eb q\u00eb disa her\u00eb t\u00eb dal\u00eb n\u00eb shesh posht\u00ebrsia e natyr\u00ebs s\u00eb tyre t\u00eb ul\u00ebt, koh\u00eb pas kohe tregohen dhe t\u00eb zot\u00eb t\u00eb shfaqin nj\u00eb madh\u00ebshti shpirt\u00ebrore t\u00eb jasht\u00ebzakonshme. Me t\u00eb drejt\u00eb pra Paskali e ka quajtur njeriun: edhe mburrje edhe turp t\u00eb gjith\u00ebsis\u00eb. Shpeshher\u00eb ndodh q\u00eb jeta e nj\u00eb krimineli t\u00eb madh ose e nj\u00eb njeriu q\u00eb ka arritur kulmin e demoralizimit, n\u00eb nj\u00eb koh\u00eb t\u00eb papritur t\u00eb kthehet n\u00eb nj\u00eb bukuri morale t\u00eb admirueshme, para s\u00eb cil\u00ebs \u00ebsht\u00eb e pamundur q\u00eb njeriu t\u00eb mos p\u00ebrulet e t\u00eb mos mendohet seriozisht. Sikund\u00ebr daljet e vullkaneve na zbulojn\u00eb misteret e brend\u00ebsis\u00eb tok\u00ebsore, k\u00ebshtu edhe k\u00ebto ndryshime t\u00eb rastit e t\u00eb jasht\u00ebzakonshme t\u00eb nj\u00eb entuziazmi fisnik, na japin t\u00eb kuptojm\u00eb se n\u00eb bot\u00ebn shpirt\u00ebrore t\u00eb njeriut gjenden mjaft fuqi t\u00eb ndritshme, si ato t\u00eb dashuris\u00eb, t\u00eb mir\u00ebsis\u00eb etj.; mjafton q\u00eb njeriu t\u00eb dij\u00eb dhe t\u00eb doj\u00eb t’i nxjerr\u00eb n\u00eb jet\u00eb e t’u jap\u00eb fush\u00eb zhvillimi. E dim\u00eb t\u00eb gjith\u00eb pothuaj p\u00ebrrall\u00ebn e vjet\u00ebr q\u00eb si nj\u00eb pul\u00eb nj\u00eb her\u00eb duke g\u00ebrmuar n\u00ebp\u00ebr plehrat p\u00ebr t\u00eb gjetur ushqim, nxori n\u00eb shesh nj\u00eb gur t\u00eb \u00e7muar. N\u00eb shpirtin e njeriut mund t\u00eb gjejm\u00eb, po t\u00eb duam e po t\u00eb kujdesemi, jo vet\u00ebm nj\u00eb, po shum\u00eb gur\u00eb t\u00eb \u00e7muar t\u00eb nj\u00eb bukurie t\u00eb rrall\u00eb dhe t\u00eb nj\u00eb ngjyre t\u00eb shk\u00eblqyer. Prandaj edhe Shp\u00ebtimtari thot\u00eb: “Shikoni mos b\u00ebni p\u00ebr asgj\u00eb nj\u00eb nga k\u00ebta t\u00eb vegjlit” (Mattheu 18, 10).<\/p>\n

\u00a0 \u00a0 Me an\u00eb t\u00eb p\u00ebrpjekjes dhe t\u00eb v\u00ebnies n\u00eb zbatim t\u00eb njohurive dhe t\u00eb mjeteve t\u00eb reja q\u00eb kemi, jemi t\u00eb zot\u00eb t\u00eb ndryshojm\u00eb mo\u00e7alet n\u00eb ferma t\u00eb lul\u00ebzuara, dhe shkret\u00ebtirat, q\u00eb i p\u00ebrv\u00eblon dielli, n\u00eb tok\u00eb t\u00eb punuar. Pse pra t\u00eb mos jemi t\u00eb zot\u00eb q\u00eb me an\u00ebn e p\u00ebrpjekjeve t\u00eb duhura t\u00eb v\u00ebna n\u00eb sh\u00ebrbim t\u00eb shpirtit t\u00eb t\u00eb af\u00ebrmit t\u00eb sjellim p\u00ebrparime t\u00eb k\u00ebnaqshme dhe n\u00eb fush\u00ebn e p\u00ebrmir\u00ebsimit t\u00eb jet\u00ebs njer\u00ebzore? Arkimedi, gjeomet\u00ebr dhe mekanik i madh, thoshte: “m\u00eb jepni vend ku t\u00eb q\u00ebndroj jasht\u00eb planetit ton\u00eb dhe un\u00eb t\u00eb l\u00ebviz tok\u00ebn”. Dhe Ungjilli thot\u00eb: “m\u00eb jepni zem\u00ebr njer\u00ebzore t\u00eb mbushur me dashuri p\u00ebr t\u00eb af\u00ebrmin dhe p\u00ebr t\u00eb v\u00ebrtet\u00ebn dhe un\u00eb do t\u00eb kthej plot\u00ebsisht doket, zakonet dhe t\u00ebr\u00eb jet\u00ebn shoq\u00ebrore”.
\nShumica e njer\u00ebzis\u00eb s\u00eb sotshme dhe sidomos pjesa intelektuale, sa ka p\u00ebrparuar nga pik\u00ebpamja mendore dhe estetike, aq prapa ka mbetur nga pik\u00ebpamja morale. Dhe na \u00e7udit fakti q\u00eb ne mbetemi krejt indiferent\u00eb para gremin\u00ebs s\u00eb tmerrshme q\u00eb \u00e7elet nd\u00ebrmjet p\u00ebrparimit mendor dhe estetik t\u00eb njeriut dhe t\u00eb mbetjes n\u00eb vende t\u00eb pal\u00ebvizshm\u00ebris\u00eb morale t\u00eb tij. Na vjen keq dhe b\u00ebjm\u00eb buz\u00ebt n\u00eb gaz kur kujtojm\u00eb skolasticizmin e mesjet\u00ebs; dhe nd\u00ebrsa admirojm\u00eb n\u00eb nj\u00eb an\u00eb artin e Rafaelit e t\u00eb Rubenshtainit, nga ana tjet\u00ebr n\u00eb bindjet tona morale udh\u00ebhiqemi dhe k\u00ebnaqemi prej s\u00eb drejt\u00ebs s\u00eb m\u00eb t\u00ebfortit, q\u00eb p\u00ebrdorej n\u00eb popujt e vjet\u00ebr, madje tani af\u00ebr, n\u00eb dit\u00ebt tona, kemi par\u00eb se si p\u00ebrfaq\u00ebsuesit e kultur\u00ebs kan\u00eb k\u00ebrkuar t\u00eb mbrojn\u00eb Ungjillin me grusht dhe me plumb. \u00cbsht\u00eb e pamundur q\u00eb t\u00eb ec\u00eb njeriu m\u00eb p\u00ebrpara! (Thot\u00eb p\u00ebr nd\u00ebrhyrjen e fuqive t\u00eb m\u00ebdha t\u00eb Evrop\u00ebs n\u00eb Kin\u00eb).<\/p>\n

\u00a0 \u00a0 Kur Iisu Krishti i d\u00ebrgoi nx\u00ebn\u00ebsit q\u00eb t\u00eb l\u00eb\u00e7isin Ungjillin, u tha: “ja tek po ju d\u00ebrgoj posi dhent\u00eb n\u00eb mes t\u00eb ujq\u00ebrve; b\u00ebhuni pra… t\u00eb but\u00eb posi p\u00ebllumbat” (Mattheu 10, 16). N\u00eb misionin apostolik t\u00eb sotsh\u00ebm q\u00eb \u00ebsht\u00eb tep\u00ebr vetjak, delet jan\u00eb z\u00ebvend\u00ebsuar me mjete t\u00eb koracuara dhe p\u00ebllumbat me topat e Krupit. \u00cbsht\u00eb v\u00ebrtet karakteristike lidhja e bot\u00ebs s\u00eb qytet\u00ebruar me k\u00ebt\u00eb shtremb\u00ebrim blasfemik t\u00eb porosive m\u00eb themelore t\u00eb Krishtit. Po t\u00eb sp\u00ebrkat\u00eb nj\u00eb njeri Madon\u00ebn Sikstine, si\u00e7 ka ngjar\u00eb n\u00eb Vjen\u00eb me nj\u00eb ikon\u00eb t\u00eb Vereshtshaginit, a po t\u00eb thyej\u00eb statuj\u00ebn e Af\u00ebrdit\u00ebs s\u00eb Milos, e t\u00eb shkat\u00ebrroj\u00eb Vatikanin, \u00e7’t\u00ebrbim do t\u00eb shkaktonte n\u00eb bot\u00ebn e qytet\u00ebruar! Sa do t\u00eb tronditej kjo prej nj\u00eb vandalizmi t\u00eb till\u00eb barbar! \u00c7’mallkime e \u00e7’rrufera do t\u00eb l\u00ebshoheshin kund\u00ebr Irostratit t\u00eb ri! Mir\u00ebpo, fyerja e paturpshme kund\u00ebr drejt\u00ebsis\u00eb supreme dhe dashuris\u00eb q\u00eb b\u00ebhet para bot\u00ebs s\u00eb t\u00ebr\u00eb, nuk turbullon nd\u00ebrgjegjen e asnj\u00eb njeriu, nuk prek sentimentin moral t\u00eb askurrkujt; e shumta q\u00eb b\u00ebn, \u00ebsht\u00eb nj\u00eb ngritje supesh. A nuk \u00ebsht\u00eb kjo nj\u00eb prov\u00eb e gjall\u00eb e verbimit moral t\u00eb shoq\u00ebris\u00eb son\u00eb? O, sa larg ndodhet akoma pjesa m\u00eb e madhe e njer\u00ebzis\u00eb prej Mbret\u00ebris\u00eb s\u00eb Per\u00ebndis\u00eb dhe \u00e7’nevoj\u00eb e madhe \u00ebsht\u00eb p\u00ebr pun\u00ebtor\u00ebt, t\u00eb cil\u00ebt, t\u00eb vaditur prej frym\u00ebs s\u00eb Krishtit, t\u00eb heqin pas vetes masat e m\u00ebdha q\u00eb t\u00eb zgjojn\u00eb n\u00eb nd\u00ebrgjegjen e tyre t\u00ebr\u00eb fuqin\u00eb t\u00ebrheq\u00ebse t\u00eb jet\u00ebs pas Ungjillit!<\/p>\n

\u00a0 \u00a0 “Dashuri, sa t\u00eb jet\u00eb e mundur m\u00eb shum\u00eb dashuri – k\u00ebshtu na thot\u00eb Ungjilli – dashuri p\u00ebr t\u00eb af\u00ebrmin dhe dashuri p\u00ebr t\u00eb v\u00ebrtet\u00ebn n\u00eb jet\u00eb…” Mbret\u00ebria e Per\u00ebndis\u00eb \u00ebsht\u00eb nisur tanim\u00eb n\u00eb k\u00ebt\u00eb bot\u00eb, po p\u00ebr shumic\u00ebn e njer\u00ebzve ajo q\u00ebndron e fshehur prapa nj\u00eb perdeje t\u00eb trash\u00eb t\u00eb p\u00ebrb\u00ebr\u00eb prej g\u00ebnjeshtr\u00ebs, prej brutalitetit dhe prej egoizmit. Dielli i dashuris\u00eb s\u00eb paanshme gjer n\u00eb vet\u00ebmohim, le ta shp\u00ebrndaj\u00eb para nesh k\u00ebt\u00eb err\u00ebsir\u00eb! Jeta e atyre q\u00eb e quajn\u00eb veten t\u00eb krishter\u00eb, le t\u00eb b\u00ebhet nj\u00eb tregim t\u00ebrheq\u00ebs p\u00ebr idealin e lart\u00eb t\u00eb drejt\u00ebsis\u00eb hyjnore, le t\u00eb p\u00ebrb\u00ebj\u00eb nj\u00eb himn entuziast p\u00ebr Mbret\u00ebrin\u00eb e Per\u00ebndis\u00eb q\u00eb t\u00eb t\u00ebrheq\u00eb k\u00ebshtu zemrat e r\u00ebnduara t\u00eb shumic\u00ebs, ashtu si\u00e7 t\u00ebrheqin rr\u00ebfimet plot me shpirt t\u00eb udh\u00ebtar\u00ebve p\u00ebr bukurit\u00eb madh\u00ebshtore t\u00eb vendeve t\u00eb huaja, p\u00ebr efektin dobiprur\u00ebs t\u00eb er\u00ebs s\u00eb past\u00ebr t\u00eb malit dhe t\u00eb er\u00ebs s\u00eb detit t\u00eb pafund, t\u00eb rregullit e t\u00eb jet\u00ebs s\u00eb mir\u00eb n\u00eb m\u00ebrgim, rr\u00ebfime q\u00eb i bindin edhe ata m\u00eb t\u00eb fort\u00ebt t\u00eb nd\u00ebrmarrin udh\u00ebtime t\u00eb gjata.<\/p>\n

\u00a0 \u00a0 Nj\u00eb p\u00ebrpjekje e till\u00eb p\u00ebr p\u00ebrgatitjen e terrenit n\u00eb dobi t\u00eb Ungjillit, nj\u00eb ndri\u00e7im i njer\u00ebzve mbi \u00e7ka \u00ebsht\u00eb Mbret\u00ebria e Per\u00ebndis\u00eb dhe nj\u00eb zgjim i interesimit p\u00ebr k\u00ebt\u00eb mbret\u00ebri, jan\u00eb sot m\u00eb tep\u00ebr t\u00eb domosdoshme, sepse, bashk\u00eb me l\u00eb\u00e7itjen e ardhjes s\u00eb Mbret\u00ebris\u00eb s\u00eb Per\u00ebndis\u00eb nd\u00ebr ne, t\u00eb b\u00ebr\u00eb prej Shp\u00ebtimtarit n\u00ebn kushtin e pendimit, na paraqitet tani dhe nj\u00eb doktrin\u00eb tjet\u00ebr q\u00eb predikon mund\u00ebsin\u00eb e arritjes s\u00eb nj\u00eb epoke t\u00eb art\u00eb n\u00eb t\u00eb cil\u00ebn do t\u00eb zot\u00ebroj\u00eb nj\u00eb mir\u00ebkuptim e k\u00ebnaq\u00ebsi e p\u00ebrgjithshme, pasi natyrisht t\u00eb b\u00ebhet nj\u00eb ndryshim themelor i gjendjes shoq\u00ebrore n\u00eb udh\u00ebn legjislative, qoft\u00eb n\u00eb m\u00ebnyr\u00eb paq\u00ebsore, qoft\u00eb me an\u00ebn e forc\u00ebs. Pasuesit e k\u00ebsaj teorie pohojn\u00eb se po t\u00eb ndryshohen ligjet q\u00eb rregullojn\u00eb jet\u00ebn, po t\u00eb organizohet shoq\u00ebria n\u00eb baz\u00eb t\u00eb parimeve t\u00eb reja ekonomike e politike t\u00eb p\u00ebrpunuara nga ata, njer\u00ebzit vetvetiu do t\u00eb ndryshojn\u00eb, sepse p\u00ebrparimi shoq\u00ebror sjell me vete dhe p\u00ebrmir\u00ebsimin moral.<\/p>\n

\u00a0 \u00a0 Shkurt, k\u00ebta, qendr\u00ebn e r\u00ebndes\u00ebs e v\u00ebn\u00eb n\u00eb an\u00ebn e jashtme e jo n\u00eb at\u00eb t\u00eb brendshme t\u00eb njeriut. Sipas mendjes s\u00eb tyre, nuk \u00ebsht\u00eb njeriu ai, as personaliteti i tij moral q\u00eb e p\u00ebrcaktojn\u00eb jet\u00ebn; p\u00ebrkundrazi, kushtet e jashtme t\u00eb jet\u00ebs, d.m.th. t\u00eb drejtat politike, var\u00ebsia ekonomike etj., jan\u00eb ato q\u00eb formojn\u00eb k\u00ebt\u00eb ose at\u00eb tip t\u00eb qytetar\u00ebve. Njer\u00ebzit – thon\u00eb k\u00ebta – nga natyra ndryshojn\u00eb shum\u00eb pak nj\u00ebri prej tjetrit. Cil\u00ebsit\u00eb dalluese t\u00eb tyre, varen nga edukata e ndryshme q\u00eb marrin dhe nga kushtet e jet\u00ebs q\u00eb b\u00ebjn\u00eb. V\u00ebrtet. Ndryshimi i tipareve me t\u00eb cilat linden njer\u00ebzit, nuk \u00ebsht\u00eb dhe aq i madh sa e kujtojm\u00eb. Ndryshimi q\u00eb vihet re nd\u00ebrmjet njer\u00ebzve me detyra krejt t\u00eb kund\u00ebrta, si\u00e7 \u00ebsht\u00eb p\u00ebr shembull ndryshimi nd\u00ebrmjet nj\u00eb filozofi e nj\u00eb hamalli, varet m\u00eb tep\u00ebr nga edukata dhe nga kushtet e jet\u00ebs n\u00eb t\u00eb cilat jetojn\u00eb, sesa nga natyra e tyre. Prandaj, n\u00ebse t\u00eb gjith\u00eb njer\u00ebzit do t\u00eb mund t\u00eb gjendeshin n\u00eb po ato kushte t\u00eb jet\u00ebs, n\u00ebse q\u00eb n\u00eb vog\u00ebli do t\u00eb rronin nj\u00eb jet\u00eb t\u00eb p\u00ebrbashk\u00ebt, t\u00ebr\u00eb njer\u00ebzia, pa p\u00ebrjashtim, do t\u00eb b\u00ebhej e till\u00eb, si\u00e7 \u00ebsht\u00eb tani vet\u00ebm nj\u00eb pakic\u00eb e zgjedhur.<\/p>\n

\u00a0 \u00a0 N\u00eb shoq\u00ebrin\u00eb e sotme, p\u00ebrcaktimi i t\u00eb drejtave dhe i detyrave \u00ebsht\u00eb krejt i padrejt\u00eb. N\u00eb kurriz t\u00eb disave ngarkohen vet\u00ebm detyra dhe pothuaj asnj\u00eb e drejt\u00eb, kurse t\u00eb tjer\u00ebt kan\u00eb t\u00ebr\u00eb t\u00eb drejtat dhe privilegje, pa asnj\u00eb detyrim. P\u00ebr disa jeta \u00ebsht\u00eb n\u00ebn\u00eb e mir\u00eb, p\u00ebr t\u00eb tjer\u00ebt njerk\u00eb e lig\u00eb.<\/p>\n

\u00a0 \u00a0 Kjo gjendje lind n\u00eb m\u00ebnyr\u00eb t\u00eb natyrshme pak\u00ebnaq\u00ebsi nd\u00ebr ata q\u00eb fati i ka d\u00ebnuar, lind urrejtjen dhe d\u00ebshir\u00ebn, q\u00eb me \u00e7do m\u00ebnyr\u00eb t\u00eb shijojn\u00eb edhe k\u00ebta, qoft\u00eb dhe ca th\u00ebrrime nga t\u00eb mirat, q\u00eb me shumic\u00eb i shijojn\u00eb ata q\u00eb fati i ka favorizuar. Kjo d\u00ebshir\u00eb, shpeshher\u00eb realizohet me mjete kriminale dhe k\u00ebshtu, nga shkaku i k\u00ebsaj gjendjeje t\u00eb shoq\u00ebris\u00eb, shum\u00eb njer\u00ebz b\u00ebhen t\u00eb ligj, sepse vet\u00eb m\u00ebnyra e jet\u00ebs \u00ebsht\u00eb ajo q\u00eb krijon kriminel\u00eb. Kjo e fundit s’kish p\u00ebr t\u00eb ngjar\u00eb, n\u00ebse shoq\u00ebria s’do t\u00eb ndahej, n\u00eb m\u00ebnyr\u00eb anormale, n\u00eb p\u00ebrtac\u00eb t\u00eb pun\u00ebtor\u00ebve dhe n\u00eb pun\u00ebtor\u00eb t\u00eb p\u00ebrtac\u00ebve. Le ta ken\u00eb njer\u00ebzit t\u00eb siguruar gjithmon\u00eb nj\u00eb cop\u00eb buk\u00eb, le t\u00eb marrin pjes\u00eb t\u00eb gjith\u00eb nj\u00ebsoj n\u00eb pun\u00eb dhe n\u00eb g\u00ebzimet e jet\u00ebs, dhe at\u00ebher\u00eb s’do t\u00eb kemi m\u00eb as vras\u00ebs, as vjedh\u00ebs; urrejtja dhe pangop\u00ebsia do t\u00eb zhduket, barazia dhe v\u00ebllaz\u00ebrimi do t\u00eb mbret\u00ebrojn\u00eb, shekulli i art\u00eb do t\u00eb vij\u00eb. Dhe k\u00ebto t\u00eb gjitha do t\u00eb ngjajn\u00eb – thon\u00eb pasuesit e k\u00ebsaj doktrine – vet\u00ebm at\u00ebher\u00eb kur do t\u00eb zhduket e liga m\u00eb kryesore: mosbarazi e pashembullt q\u00eb ekziston nd\u00ebrmjet njer\u00ebzve, pron\u00ebsia private; kur s’do t\u00eb ket\u00eb m\u00eb industrialist\u00eb privat\u00eb dhe kapitalist\u00eb dhe kur i t\u00ebr\u00eb prodhimi do t\u00eb p\u00ebrqendrohet n\u00eb duart e shoq\u00ebris\u00eb dhe t\u00eb shtetit, t\u00eb cil\u00ebt pastaj, do t\u00eb ndajn\u00eb edhe pun\u00ebn, edhe shp\u00ebrblimin n\u00eb t\u00eb gjith\u00eb njer\u00ebzit nj\u00ebsoj. N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb puna do t\u00eb shtohet, sepse do t\u00eb punojn\u00eb t\u00eb gjith\u00eb dhe t\u00eb mirat e jet\u00ebs do t’i g\u00ebzojn\u00eb jo vet\u00ebm nj\u00eb pakic\u00eb, po t\u00eb gjith\u00eb. Shoq\u00ebria v\u00ebrtet do t\u00eb k\u00ebrkoj\u00eb nga t\u00eb gjith\u00eb pun\u00eb, sipas zot\u00ebsis\u00eb q\u00eb do t\u00eb ket\u00eb secili, po do t’i jap\u00eb dhe secilit sipas nevojave q\u00eb do t\u00eb ket\u00eb.<\/p>\n

\u00a0\u00a0\u00a0 Kjo teori \u00ebsht\u00eb shum\u00eb e vjet\u00ebr dhe si pasues ka qindra njer\u00ebz t\u00eb shquar n\u00eb \u00e7do epok\u00eb dhe n\u00eb \u00e7do popull t\u00eb civilizuar. Filozofi grek Platoni, kancelieri anglez Moore, kallogjeri i ditur italian Campanella dhe nj\u00eb grup i t\u00ebr\u00eb shkrimtar\u00ebsh dhe politikan\u00eb gjerman\u00eb, francez\u00eb e amerikan\u00eb t\u00eb shekullit t\u00eb n\u00ebnt\u00ebmb\u00ebdhjet\u00eb, kan\u00eb caktuar e kan\u00eb zhvilluar gjer n\u00eb holl\u00ebsit\u00eb m\u00eb t\u00eb imta planin e rilindjes s\u00eb njer\u00ebzis\u00eb me nj\u00eb organizim t\u00eb ri e rr\u00ebnj\u00ebsor t\u00eb gjendjes son\u00eb shoq\u00ebrore. Secili nga ata ka natyrisht dhe pik\u00ebpamjet e tij private, po n\u00eb vija t\u00eb p\u00ebrgjithshme, bashkohen q\u00eb t\u00eb gjith\u00eb dhe pohojn\u00eb nevoj\u00ebn e transformimit t\u00eb popullit n\u00eb nj\u00eb ushtri t\u00eb p\u00ebrbashk\u00ebt t\u00eb pun\u00ebs mbi t\u00eb cil\u00ebn i vetmi zot\u00ebrues dhe administrator duhet t\u00eb jet\u00eb shteti. Gjithashtu, shteti konsiderohet si rregullues dhe mbik\u00ebqyr\u00ebs jo vet\u00ebm i jet\u00ebs familjare po dhe i jet\u00ebs private t\u00eb \u00e7do qytetari. Shteti i cakton \u00e7do njeriu llojin e pun\u00ebs dhe t\u00eb banes\u00ebs, shteti edukon f\u00ebmij\u00ebt dhe sipas pik\u00ebpamjes s\u00eb tij lejon dhe martesat. Me nj\u00eb fjal\u00eb, individualiteti zhduket krejt\u00ebsisht, shkrihet n\u00eb shoq\u00ebri.<\/p>\n

\u00a0 \u00a0 Nj\u00eb pamje t\u00eb qart\u00eb t\u00eb k\u00ebsaj reforme ekonomike t\u00eb shoq\u00ebris\u00eb, si\u00e7 na e paraqitin tani pasuesit e saj, na jep romani i Bellamys\u00eb: “Nj\u00eb v\u00ebshtrim pas” ose “Shekulli i ardhsh\u00ebm”, q\u00eb n\u00eb koh\u00ebn kur doli, shkaktoi nj\u00eb zhurm\u00eb t\u00eb madhe. N\u00eb k\u00ebt\u00eb roman t\u00ebrheq\u00ebs dhe t\u00eb gjall\u00eb jan\u00eb parashikuar n\u00eb m\u00ebnyr\u00eb t\u00eb admirueshme jo vet\u00ebm nd\u00ebrtimi i banesave sipas kushteve t\u00eb reja t\u00eb jetes\u00ebs, por edhe ndarja e pun\u00ebs, n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb gjitha pun\u00ebt, si t\u00eb pastrat ashtu dhe t\u00eb f\u00eblliqurat, si t\u00eb lehtat ashtu dhe t\u00eb r\u00ebndat, t\u00eb kryhen n\u00eb m\u00ebnyr\u00eb t\u00eb nj\u00ebshme, duke marr\u00eb pastaj t\u00eb gjith\u00eb pjes\u00eb n\u00eb t\u00ebr\u00eb g\u00ebzimet e mundshme t\u00eb jet\u00ebs. Vet\u00ebm nj\u00eb gj\u00eb \u00ebsht\u00eb harruar atje: njeriu vet\u00eb, karakteri i bot\u00ebs s\u00eb brendshme t\u00eb tij. Plani i riformimit ideal ekonomik t\u00eb shoq\u00ebris\u00eb, i hartuar prej Bellamys\u00eb, mund t\u00eb q\u00ebndroj\u00eb si plan korrekt vet\u00ebm me kushtin n\u00ebse pranojm\u00eb mund\u00ebsin\u00eb q\u00eb \u00e7do njeri i kryen n\u00eb m\u00ebnyr\u00eb ideale e me nd\u00ebrgjegje detyrimet q\u00eb i ka ngarkuar shteti. Por po t\u00eb marrim parasysh se shumica e qytetar\u00ebve, kur nuk do t\u00eb ndjej\u00eb mbi vete kamzhikun e nevoj\u00ebs, ose at\u00eb t\u00eb mbik\u00ebqyr\u00ebsit, me k\u00ebnaq\u00ebsi do t\u00eb p\u00ebrfitoj\u00eb p\u00ebr t\u00eb p\u00ebrdorur pasurin\u00eb shoq\u00ebrore q\u00eb t\u00eb k\u00ebnaq\u00eb nevojat e saj dhe se me \u00e7do m\u00ebnyr\u00eb do t\u00eb p\u00ebrpiqet t\u00eb mos punoj\u00eb sipas mas\u00ebs s\u00eb zot\u00ebsis\u00eb s\u00eb saj, at\u00ebher\u00eb e t\u00ebr\u00eb makina e mirorganizuar dhe e komplikuar e shoq\u00ebris\u00eb, e hartuar prej Bellamys\u00eb dhe prej shok\u00ebve t\u00eb tij, do t\u00eb bjer\u00eb si nj\u00eb sht\u00ebpi prej karte, gj\u00eb e cila dhe ka ngjar\u00eb me t\u00eb v\u00ebrtet\u00eb jo vet\u00ebm nj\u00eb her\u00eb dhe e cila v\u00ebrteton kritik\u00ebn q\u00eb i b\u00ebri k\u00ebtij romani politikani dhe ekonomisti i njohur belg Lavelais: “\u00cbnd\u00ebrrimet e Bellamys\u00eb do t\u00eb mbeten gjithnj\u00eb nj\u00eb utopi, gjersa zemra e njeriut s’do t\u00eb ndryshoj\u00eb rr\u00ebnj\u00ebsisht”.<\/p>\n

\u00a0 \u00a0 Z. G. Lewbon, autor i vepr\u00ebs “Psikologjia e popujve dhe e mas\u00ebs” thot\u00eb n\u00eb nj\u00eb vend: “vet\u00ebm n\u00eb trut\u00eb e masave injorante dhe n\u00eb mendjen e ngusht\u00eb t\u00eb disa fanatik\u00ebve mund t\u00eb ekzistoj\u00eb ideja se ndryshimet e m\u00ebdha shoq\u00ebrore arrihen me an\u00eb urdhrash ministriale. I vetmi rol dobiprur\u00ebs q\u00eb lozin ato urdh\u00ebrime \u00ebsht\u00eb ai, q\u00eb u japin form\u00eb ligjore ndryshimeve t\u00eb cilat m\u00eb p\u00ebrpara jan\u00eb pranuar prej dokeve, zakoneve dhe prej opinionit publik. Dispozitat shtet\u00ebrore vijn\u00eb m\u00eb pas e jo m\u00eb p\u00ebrpara se ndryshimet. Karakteri dhe gjykimet e njer\u00ebzve nuk ndryshohen me an\u00eb ligjesh. Dhe ai q\u00eb beson se format e qeverisjes p\u00ebrcaktojn\u00eb fatin e nj\u00eb populli, l\u00ebkundet n\u00eb \u00ebnd\u00ebrrime f\u00ebmij\u00ebsh. Asnj\u00eb popull s’mund t\u00eb heq\u00eb dor\u00eb nga ajo q\u00eb del prej bot\u00ebs s\u00eb tij shpirt\u00ebrore. Vet\u00ebm n\u00eb brend\u00ebsin\u00eb e tij gjendet fati i tij dhe jo n\u00eb kushtet e jashtme”. Me fjal\u00eb t\u00eb tjera, vet\u00ebm zemra e njeriut \u00ebsht\u00eb burim i veprimtaris\u00eb s\u00eb tij morale. Tip t\u00eb p\u00ebrsosur jete shoq\u00ebrore mund t\u00eb krijojn\u00eb vet\u00ebm njer\u00ebz q\u00eb jan\u00eb t\u00eb p\u00ebrsosur moralisht. N\u00eb Veprat e Apostojve k\u00ebndojm\u00eb: “zemra dhe shpirti i shumic\u00ebs s\u00eb atyre q\u00eb kishin besuar, ishte nj\u00eb; edhe asnj\u00eb s’thoshte p\u00ebr ndonj\u00eb gj\u00eb nga pasjet e tij se \u00ebsht\u00eb e tija, po t\u00eb gjitha i kishin t\u00eb p\u00ebrbashk\u00ebta… dhe asndonj\u00eb n\u00eb mes tyre nuk ishte n\u00eb nevoj\u00eb; sepse gjith\u00eb sa kishin ara dhe sht\u00ebpi i shisnin, edhe \u00e7mimet e atyre i vinin n\u00eb k\u00ebmb\u00eb t\u00eb apostojve; edhe i jepnin secilit sipas nevoj\u00ebs q\u00eb kishte” (Vep. Apost. 4, 32-35). Sa larg nga kjo shoq\u00ebri e par\u00eb e krishter\u00eb, q\u00eb u formua prej peshkatar\u00ebsh galileas dhe fshatar\u00ebsh judenj, gjenden shoq\u00ebrit\u00eb tona t\u00eb sotme t\u00eb qytet\u00ebruara, q\u00eb p\u00ebrfaq\u00ebsojn\u00eb fjal\u00ebn e fundit t\u00eb dijes shoq\u00ebrore! Sido q\u00eb t\u00eb ndryshohen format e qeverisjes, sado teori politike dhe ekonomike t\u00eb reja q\u00eb t\u00eb dalin, lufta grabit\u00ebse p\u00ebr ekzistenc\u00eb s’ka p\u00ebr ta humbur eg\u00ebrsin\u00eb e saj dhe njeriu s’ka p\u00ebr t\u00eb pushuar t\u00eb jet\u00eb p\u00ebr t\u00eb af\u00ebrmin e tij ujk. Kjo ka ngjar\u00eb, ngjan e do t\u00eb ngjaj\u00eb gjersa instinktet e err\u00ebta dhe shtazore t\u00eb njeriut s’do t’u lirojn\u00eb vendin ndjenjave t\u00eb larta t\u00eb dashuris\u00eb s\u00eb p\u00ebrbashk\u00ebt dhe t\u00eb but\u00ebsis\u00eb paqeprur\u00ebse, gjersa nuk do t\u00eb rindri\u00e7oj\u00eb p\u00ebrs\u00ebri n\u00eb t\u00eb kora (ikona) e Per\u00ebndis\u00eb, q\u00eb tani \u00ebsht\u00eb pothuaj err\u00ebsuar krejt. ”B\u00ebhuni t\u00eb p\u00ebrsosur si\u00e7 \u00ebsht\u00eb i p\u00ebrsosur Ati juaj qiellor, thot\u00eb Iisu Krishti, se at\u00ebher\u00eb do t\u00eb jet\u00eb e p\u00ebrsosur dhe jeta juaj\u201d.<\/p>\n

\u00a0 \u00a0 K\u00ebshtu q\u00eb Ungjilli, kur zgjidh problemin se si mund t\u00eb p\u00ebrmir\u00ebsohet e ardhmja e njer\u00ebzis\u00eb, qendr\u00ebn e r\u00ebnd\u00ebsis\u00eb s\u00eb interesave njer\u00ebzore e v\u00eb n\u00eb bot\u00ebn shpirt\u00ebrore-morale t\u00eb njeriut, jo n\u00eb at\u00eb t\u00eb jashtme, materiale.<\/p>\n

\u00a0 \u00a0 P\u00ebrpjekjet e njer\u00ebzve, t\u00eb cil\u00ebt d\u00ebshirojn\u00eb p\u00ebrmir\u00ebsimin e jet\u00ebs njer\u00ebzore, duhet t\u00eb drejtohen posa\u00e7\u00ebrisht n\u00eb t\u00eb shpjeguarit, n\u00eb t\u00eb p\u00ebrvetuarit dhe n\u00eb t\u00eb njohurit e s\u00eb v\u00ebrtet\u00ebs p\u00ebr vendosjen e mbret\u00ebris\u00eb s\u00eb Per\u00ebndis\u00eb si n\u00eb vetveten e tyre, ashtu edhe n\u00eb t\u00eb af\u00ebrmit. ”K\u00ebrkoni m\u00eb par\u00eb mbret\u00ebrin\u00eb e Per\u00ebndis\u00eb dhe drejt\u00ebsin\u00eb e tij\u201d – thot\u00eb Shp\u00ebtimtari dhe na siguron se t\u00eb gjitha t\u00eb tjerat do t\u00eb na jepen, t\u00eb gjitha do t\u00eb vijn\u00eb vetiu sigurisht.<\/p>\n

\u00a0 \u00a0 Ungjilli s’na thot\u00eb: ”K\u00ebrkoni mbret\u00ebrin\u00eb e Per\u00ebndis\u00eb vet\u00ebm dhe drejt\u00ebsin\u00eb e Tij\u201d, po ”k\u00ebrkoni m\u00eb par\u00eb\u201d, dometh\u00ebn\u00eb para \u00e7’do gj\u00ebje tjet\u00ebr. Kujdesi p\u00ebr k\u00ebt\u00eb mbret\u00ebri, tendenca p\u00ebr t\u00eb gjetur t\u00eb v\u00ebrtet\u00ebn n\u00eb bot\u00eb, duhet t\u00eb z\u00ebn\u00eb vendin e par\u00eb n\u00eb mendjen ton\u00eb, po kjo s’do t\u00eb thot\u00eb se njeriu duhet t\u00eb heq\u00eb dor\u00eb krejt nga kujdesjet e tjera p\u00ebr trupin dhe p\u00ebr jet\u00ebn. Sipas doktrin\u00ebs s\u00eb Zotit ton\u00eb Iisu Krishtit, kujdesja p\u00ebr nevojat tona l\u00ebndore dhe shijimi i t\u00eb mirave l\u00ebndore nuk p\u00ebrb\u00ebjn\u00eb nj\u00eb gj\u00eb imorale. Imoralitet \u00ebsht\u00eb kur t\u00eb gjitha mendimet dhe p\u00ebrpjekjet tona ne i v\u00ebm\u00eb n\u00ebn zot\u00ebrimin e interesave materiale. Ungjilli v\u00ebrtet thot\u00eb q\u00eb njeriu s’rron vet\u00ebm me buk\u00eb (Mattheu 4, 4), por po ai na m\u00ebson t\u00eb falemi: \u201dbuk\u00ebn ton\u00eb t\u00eb p\u00ebrditshme jepna neve sot\u201d (Llukai 11, 3). Nevojat e jet\u00ebs duhet t\u00eb plot\u00ebsohen, po jo t\u00eb ekzagjerohen. Dhe d\u00ebshirat e tep\u00ebrta t\u00eb mos ndryshohen n\u00eb nevoja t\u00eb domosdoshme. Ushqimi, pija, banesa dhe veshja jan\u00eb t\u00eb domosdoshme p\u00ebr njeriun dhe ai q\u00eb i p\u00ebrdor k\u00ebto nuk b\u00ebhet i keq. Po ndryshe q\u00ebndron puna kur k\u00ebto nevoja ekzagjerohen. E ka th\u00ebn\u00eb Sokrati prej kohe, q\u00eb njeriu duhet t\u00eb haj\u00eb p\u00ebr t\u00eb rrojtur, kurse njer\u00ebzit sot preferojn\u00eb me k\u00ebnaq\u00ebsi t\u00eb rrojn\u00eb p\u00ebr t\u00eb ngr\u00ebn\u00eb.<\/p>\n

\u00a0 \u00a0 Shumica sot, gjell\u00ebn e p\u00ebrdor jo vet\u00ebm si mjet ushqimi, por edhe si mjet ngacmimi t\u00eb oreksit. Nevojat komplikohen me nj\u00eb shumic\u00eb d\u00ebshirash t\u00eb tjera, t\u00eb cilat pastaj b\u00ebhen ves dhe i p\u00ebrpijn\u00eb njeriut pjes\u00ebn m\u00eb t\u00eb madhe t\u00eb p\u00ebrpjekjeve t\u00eb tij mendore e l\u00ebndore dhe e b\u00ebjn\u00eb krejt indiferent para mungesave dhe nevojave t\u00eb t\u00eb af\u00ebrmit. T\u00eb ngr\u00ebn\u00ebt e gjell\u00ebve t\u00eb zgjedhura e t\u00eb shtrenjta dhe t\u00eb pir\u00ebt e pijeve t\u00eb forta e t\u00eb \u00e7muara n\u00eb koh\u00ebn kur t\u00eb tjer\u00ebt s’kan\u00eb buk\u00eb t\u00eb han\u00eb, \u00ebsht\u00eb nj\u00eb gj\u00eb aq e turpshme dhe kriminale sa s’mund t\u00eb tregohet; \u00ebsht\u00eb sikur nj\u00eb njeri t\u00eb z\u00ebr\u00eb t\u00eb loz\u00eb valle n\u00eb koh\u00ebn kur sht\u00ebpia e tjetrit digjet, ose t\u00eb haj\u00eb, t\u00eb pij\u00eb e t\u00eb d\u00ebfrej\u00eb para nj\u00eb t\u00eb s\u00ebmuri q\u00eb jep e merr shpirt! K\u00ebto mund t\u00eb thuhen dhe p\u00ebr veshjen, banes\u00ebn e t\u00eb tjera. Banesa dhe veshja, t\u00eb domosdoshme natyrisht p\u00ebr t\u00eb na mbrojtur nga influencat e ndryshme t\u00eb d\u00ebmshme, ndryshohen n\u00eb mjet luksi t\u00eb tepruar.<\/p>\n

\u00a0 \u00a0 Gjithashtu, i pak\u00ebnaqur njeriu nga pijet e zakonshme q\u00eb shuajn\u00eb etjen, gjithnj\u00eb shpik pije t\u00eb reja si birr\u00ebn e t\u00eb tjera, t\u00eb cilat natyrisht i pi jo p\u00ebr t\u00eb shuar etjen. Nevoja u transformua k\u00ebshtu n\u00eb shp\u00ebrdorim, n\u00eb nj\u00eb tiran t\u00eb pashpirt para t\u00eb cilit shpeshher\u00eb therorizohen fuqit\u00eb m\u00eb t\u00eb mira t\u00eb shpirtit. K\u00ebto shp\u00ebrdorime q\u00eb p\u00ebrmendim dhe q\u00eb jan\u00eb vet\u00ebm nj\u00eb pjes\u00eb e vog\u00ebl, kur arrijn\u00eb kulmin, e zot\u00ebrojn\u00eb krejt shpirtin e njeriut, zhdukin \u00e7’do gj\u00eb t\u00eb lart\u00eb e t\u00eb shenjt\u00eb dhe e b\u00ebjn\u00eb shtaz\u00eb t\u00eb v\u00ebrtet\u00eb. Prandaj na thot\u00eb Ungjilli: “mos mejtoni pra duke th\u00ebn\u00eb \u00e7’t\u00eb ham\u00eb, \u00e7’t\u00eb pim\u00eb a \u00e7’t\u00eb veshim, sepse k\u00ebsisoj sendesh k\u00ebrkojn\u00eb pagan\u00ebt” (Mattheu 6, 31-32). Vet\u00ebm pagan\u00ebt, dometh\u00ebn\u00eb njer\u00ebzit q\u00eb kan\u00eb zem\u00ebr kafshe dhe ndjenj\u00eb morale t\u00eb pazhvilluar mund t\u00eb jen\u00eb t\u00eb k\u00ebnaqur vet\u00ebm me p\u00ebrkujdesjet l\u00ebndore dhe mund t\u00eb shohin n\u00eb to t\u00eb vetmin q\u00ebllim, i cili mund t\u00eb p\u00ebrpij\u00eb \u00e7’do shk\u00ebndij\u00eb fisnike jete q\u00eb mund t\u00eb zhvillohet akoma! Mir\u00ebpo, p\u00ebr bijt\u00eb e mbret\u00ebris\u00eb s\u00eb Per\u00ebndis\u00eb, t\u00ebr\u00eb bota e jashtme me t\u00eb gjitha t\u00eb mirat l\u00ebndore q\u00eb ka, duhet t\u00eb jet\u00eb mjet me an\u00ebn e t\u00eb cilit t\u00eb arrihet q\u00ebllimi i v\u00ebrtet\u00eb q\u00eb \u00ebsht\u00eb jasht\u00eb kufijve t\u00eb k\u00ebsaj bote dhe p\u00ebrmbi t\u00eb. Natyrisht, ata s’duhet ta urrejn\u00eb k\u00ebt\u00eb bot\u00eb, po t\u00eb ngrihen p\u00ebrmbi t\u00eb. T\u00ebr\u00eb mendimet dhe shpresat e tyre, t\u00ebr\u00eb simpatit\u00eb dhe p\u00ebrpjekjet e tyre duhet t\u00eb ken\u00eb p\u00ebr pik\u00ebnisje mbret\u00ebrin\u00eb e Per\u00ebndis\u00eb, nxjerrjen e saj n\u00eb shesh dhe forcimin e drejt\u00ebsis\u00eb hyjnore n\u00eb bot\u00eb. Dhe sa p\u00ebr t\u00eb mirat l\u00ebndore, qenia ose jo e tyre, s’ka ndonj\u00eb r\u00ebnd\u00ebsi kryesore p\u00ebr pasuesit e Ungjillit, pas p\u00ebrmbushjes s\u00eb atyre nevojave t\u00eb pakta e t\u00eb domosdoshme t\u00eb trupit.<\/p>\n

\u00a0 \u00a0 Shkall\u00ebt e mermerta t\u00eb tempullit t\u00eb Jerusalemit, guri i pusit t\u00eb Jakovit dhe lundra e peshkatarit n\u00eb liqen, jan\u00eb nj\u00ebsoj t\u00eb p\u00ebrshtatshme p\u00ebr l\u00eb\u00e7itjen e dashuris\u00eb dhe t\u00eb drejt\u00ebsis\u00eb n\u00eb njer\u00ebzit. L\u00ebmosha e Samaritit, pendimi i kumerqarit, devotshm\u00ebria e grave mir\u00ebprur\u00ebse dhe besa e gruas kananease nuk varen nga kualiteti dhe nga lloji i veshjes s\u00eb tyre. Predikimi i Iisuit gjithnj\u00eb ting\u00ebllonte me fuqi, dhe me bukurin\u00eb e tij morale i t\u00ebrhiqte t\u00eb gjith\u00eb, pa u marr\u00eb parasysh n\u00ebse Ai rrinte n\u00eb ndonj\u00eb tryez\u00eb t\u00eb pasur dhe plot me gjell\u00eb t\u00eb ndonj\u00eb fariseu, a n\u00eb ndonj\u00eb dasm\u00eb modeste n\u00eb Kana apo merrte pjes\u00eb n\u00eb ndonj\u00eb tryez\u00eb t\u00eb thjesht\u00eb t\u00eb peshkatar\u00ebve t\u00eb Galiles\u00eb. N\u00eb shkret\u00ebtirat e p\u00ebrv\u00ebluara nga rrezet e diellit, tej Jordanit, n\u00eb an\u00ebdetin e gjelb\u00ebruar t\u00eb Tiberiad\u00ebs, n\u00eb mes t\u00eb shumic\u00ebs me rastin e hyrjes s\u00eb Tij n\u00eb Jerusalem, n\u00ebn barr\u00ebn e r\u00ebnd\u00eb t\u00eb kryqit kur po ngjitte Kalvarin, bile dhe sip\u00ebr n\u00eb Golgotha, kudo e gjithnj\u00eb, zemra e Shp\u00ebtimtarit ka qen\u00eb nj\u00ebsoj e mbushur me dashuri t\u00eb pakufishme q\u00eb fal \u00e7do gj\u00eb, e prekur nga hidh\u00ebrimi p\u00ebr ngurt\u00ebsin\u00eb e zemrave njer\u00ebzore dhe nga bindja p\u00ebr rilindjen e tyre shpirt\u00ebrore.<\/p>\n

\u00a0 \u00a0 Kur Ungjilli na fton t’u sh\u00ebrbejm\u00eb q\u00ebllimeve t\u00eb larta shpirt\u00ebrore, d\u00ebshiron t\u00eb na ngrer\u00eb p\u00ebrmbi nevojat l\u00ebndore t\u00eb zakonshme t\u00eb jet\u00ebs. Nuk na m\u00ebson kurr\u00eb q\u00eb t’i p\u00ebrbuzim k\u00ebto nevoja, ose p\u00ebrdorimin e t\u00eb mirave l\u00ebndore ta quajm\u00eb delikt. Ai q\u00eb flet p\u00ebr bukurin\u00eb e luleve t\u00eb ar\u00ebs, q\u00eb n\u00eb momentet e v\u00ebshtira shpirt\u00ebrore t\u00eb tij p\u00ebriku n\u00ebn hijen e cedrave dhe t\u00eb ullinjve t\u00eb Gjethsimanis\u00eb, q\u00eb atje, n\u00ebn er\u00ebn e k\u00ebndshme t\u00eb luleve q\u00eb ndri\u00e7oheshin prej h\u00ebn\u00ebs hirplote, t\u00eb falej, ishte e pamundur t\u00eb ndalonte g\u00ebzimin e urt\u00eb e t\u00eb matur t\u00eb bukurive t\u00eb natyr\u00ebs, sepse ai vet\u00eb, duke pritur me k\u00ebnaq\u00ebsi t\u00eb pamas\u00eb nga gruaja e Vithanis\u00eb arom\u00ebn e shum\u00eb\u00e7muar prej nardi, q\u00eb mund t\u00eb shitej p\u00ebr m\u00eb shum\u00eb se treqind dinar\u00eb, u tha atyre q\u00eb e kritikonin gruan p\u00ebr k\u00ebt\u00eb gjest: ”v\u00ebrtet po ju them: kudo q\u00eb t\u00eb l\u00eb\u00e7itet ungjilli n\u00eb k\u00ebt\u00eb bot\u00eb, do t\u00eb kujtohet dhe vepra e k\u00ebsaj (gruaje)” (Marku 14, 9). Jo; Ungjilli s’e largon krejt njeriun nga bota e jashtme, nga mir\u00ebsit\u00eb dhe k\u00ebnaq\u00ebsit\u00eb e saj, as nuk e shk\u00ebput krejt prej saj, po k\u00ebrkon vet\u00ebm vendosjen e parimit shpirt\u00ebror p\u00ebrmbi parimin material. Ai me fjal\u00ebn: “mos doni bot\u00ebn, as ato q\u00eb jan\u00eb n\u00eb bot\u00eb”, do t\u00eb thot\u00eb q\u00eb t\u00eb mos e lidhim zemr\u00ebn vet\u00ebm pas t\u00eb mirave t\u00eb bot\u00ebs. Zemra e njeriut \u00ebsht\u00eb destinuar t\u00eb b\u00ebhet altar i past\u00ebr i dashuris\u00eb dhe i drejt\u00ebsis\u00eb s\u00eb p\u00ebrjetshme. Duhet t\u00eb lihet e lir\u00eb pra nga idholet e egra. Krisht\u00ebrimi pohon me siguri, q\u00eb n\u00eb shpirtin e atij q\u00eb do me gjith\u00eb zem\u00ebr bot\u00ebn, s’ka vend dashuria p\u00ebr Atin Qiellor, po n\u00eb asnj\u00eb vend nuk lyp q\u00eb ta urrejm\u00eb bot\u00ebn. Iisu Krishti tha: “ai q\u00eb d\u00ebshiron t\u00eb m\u00eb vij\u00eb pas, le t\u00eb mohoj\u00eb veten”, let\u00eb shkund\u00eb dometh\u00ebn\u00eb \u00e7do prirje dhe lidhje t\u00eb dob\u00ebt, le t\u00eb mohoj\u00eb “unin” e tij shtazor t\u00eb vjet\u00ebr, le t\u00eb b\u00ebhet nj\u00eb qenie e re shpirt\u00ebrore, po nuk urdh\u00ebron t\u00eb heqim dor\u00eb, t\u00eb largohemi krejt nga \u00e7do gj\u00eb q\u00eb na rrethon. Ja me pak fjal\u00eb si p\u00ebrfundon Ungjilli: \u00e7do gj\u00eb n\u00eb k\u00ebt\u00eb bot\u00eb u krijua p\u00ebr ta p\u00ebrdorur e p\u00ebr ta g\u00ebzuar njeriu, por asnj\u00eb nga sa u krijuan t\u00eb mos e zot\u00ebroj\u00eb.<\/p>\n

\u00a0 \u00a0 Prandaj, ai q\u00eb thot\u00eb se Krisht\u00ebrimi \u00ebsht\u00eb gjoja armik i bukuris\u00eb e i g\u00ebzimit q\u00eb na rrethon, ai them, ose nuk e di fare Ungjillin, ose nuk e kupton. Shkrimtari Kotljarevski p.sh. n\u00eb parath\u00ebnien e vepr\u00ebs s\u00eb tij “Dhimbja e bot\u00ebs” thot\u00eb: “Lajmi i ri q\u00eb erdhi nga Jerusalemi, solli g\u00ebzim vet\u00ebm nd\u00ebr ata q\u00eb mund t\u00eb heqin dor\u00eb nga t\u00ebr\u00eb g\u00ebzimet ejet\u00ebs. Predikonte vuajtjen dhe durimin, po nj\u00ebkoh\u00ebsisht premtonte shp\u00ebrblim n\u00eb qiell; mundej ta b\u00ebnte njeriun t\u00eb lumtur, po jo n\u00eb k\u00ebt\u00eb bot\u00eb. Nj\u00eb drit\u00eb e pashuar dhe e p\u00ebrjetshme shk\u00eblqente p\u00ebr t\u00eb krishterin n\u00eb qiell, por asnj\u00eb ndri\u00e7im nuk arrinte gjer n\u00eb k\u00ebt\u00eb lugin\u00eb t\u00eb qarjes. Dhe sa m\u00eb shum\u00eb ndrinte flaka e bes\u00ebs n\u00eb zemr\u00ebn e njeriut, aq m\u00eb tep\u00ebr shtohej d\u00ebshp\u00ebrimi i tij kur shikonte k\u00ebt\u00eb banes\u00eb t\u00eb bot\u00ebs m\u00ebkatare. Le t\u00eb sjellim nd\u00ebr mend idealet e asket\u00ebve t\u00eb shekujve t\u00eb par\u00eb t\u00eb Krisht\u00ebrimit dhe t\u00eb mesjet\u00ebs; le t\u00eb sjellim nd\u00ebrmend rigorozitetin fetar t\u00eb l\u00ebvizjeve t\u00eb reform\u00ebs. G\u00ebzimi n\u00eb Zotin, s’ishte g\u00ebzim p\u00ebr jet\u00ebn”. Dhe po ky shkrimtar pas nja dyfaqesh shton: “Epoka e shekujve t\u00eb par\u00eb t\u00eb Krisht\u00ebrimit dhe epoka e l\u00ebvizjeve t\u00eb reform\u00ebs u b\u00ebn\u00eb t\u00eb sh\u00ebnuara me an\u00eb t\u00eb zhvillimit t\u00eb udh\u00ebs pesimiste p\u00ebr sa i p\u00ebrket \u00e7mimit t\u00eb bot\u00ebs. Frika p\u00ebr t\u00eb lig\u00ebn q\u00eb vihej re n\u00eb bot\u00eb, ishte aq e madhe n\u00eb njer\u00ebzit dhe vet\u00ebkuptimi i gjendjes s\u00eb tyre m\u00ebkatare aq i fort\u00eb, saq\u00eb t\u00ebr\u00eb g\u00ebzimi i jet\u00ebs, bile dhe ai m\u00eb i pafajshmi, ishte gj\u00eb pa vler\u00eb dhe njeriu, i bindur p\u00ebr dob\u00ebsin\u00eb dhe faj\u00ebsin\u00eb e tij, e quajti ekzistenc\u00ebn e vet n\u00eb k\u00ebt\u00eb bot\u00eb, jo si q\u00ebllim, po si ur\u00eb kalimi p\u00ebr nj\u00eb jet\u00eb tjet\u00ebr pa dhimbje, jet\u00ebn qiellore. N\u00eb gji t\u00eb p\u00ebrjet\u00ebsis\u00eb jan\u00eb kallur edhe kuptimi edhe bukuria e atyre momenteve t\u00eb pakta tok\u00ebsore”.<\/p>\n

\u00a0 \u00a0 Mir\u00ebpo nj\u00eb i till\u00eb gjykim n\u00eb kurriz t\u00eb Krisht\u00ebrimit \u00ebsht\u00eb krejt i gabuar. Kuptimi i v\u00ebrtet\u00eb e i sakt\u00eb i Ungjillit na bind me siguri, se nga t\u00eb gjith\u00eb sistemet filozofike e fetare q\u00eb kan\u00eb dal\u00eb gjer m\u00eb sot, nuk ka doktrin\u00eb tjet\u00ebr q\u00eb na jep nj\u00eb kuptim aq t\u00eb past\u00ebr dhe t\u00eb mbushur me g\u00ebzim p\u00ebr jet\u00ebn dhe p\u00ebr bot\u00ebn sesa doktrina e krishter\u00eb. Nisjen dhe mbarimin e predikimit t\u00eb Shp\u00ebtimtarit e p\u00ebrb\u00ebn thirrja e t\u00eb gjith\u00eb t\u00eb d\u00ebshp\u00ebruarve dhe t\u00eb r\u00ebnduarve nga jeta q\u00eb t\u00eb marrin pjes\u00eb n\u00eb g\u00ebzimin m\u00eb t\u00eb plot\u00eb. N\u00eb dark\u00ebn mistike, kur Krishti u p\u00ebrs\u00ebriti nx\u00ebn\u00ebsve t\u00eb tij frytet e veprimtaris\u00eb s\u00eb tij misionare trevje\u00e7are, u tha: “k\u00ebto ua thash\u00eb q\u00eb g\u00ebzimi im t\u00eb mbetet n\u00eb mes tuaj dhe g\u00ebzimi juaj t\u00eb p\u00ebrmbushet” (Joani 5, 11).
\nDhe n\u00ebse n\u00eb Ungjill flitet shpesh p\u00ebr kryqe, p\u00ebr mundime e p\u00ebr vuajtje t\u00eb tjera q\u00eb i presin pasuesit e Krishtit, k\u00ebto s’kan\u00eb t\u00eb b\u00ebjn\u00eb me mbret\u00ebrin\u00eb e Per\u00ebndis\u00eb, po jan\u00eb fryt i reaksionit kund\u00ebr atyre t\u00eb mbret\u00ebris\u00eb s\u00eb djallit. Apostoll Pavli u shkruante Korinthian\u00ebve: “N\u00eb ju mund t\u00eb jen\u00eb dhe herezira, q\u00eb t\u00eb shfaqen ata q\u00eb jan\u00eb t\u00eb v\u00ebrejtur n\u00eb mes tuaj” (I Korinthian\u00ebve 11, 19). Nuk \u00ebsht\u00eb fjala pra p\u00ebr nj\u00eb nevoj\u00eb t\u00eb d\u00ebshiruar, po p\u00ebr nj\u00eb gj\u00eb t\u00eb hidhur q\u00eb s’mund ta m\u00ebnjanojn\u00eb.<\/p>\n

\u00a0 \u00a0 Udha p\u00ebr t\u00eb v\u00ebrtet\u00ebn \u00ebsht\u00eb e r\u00ebnd\u00eb. Kalon p\u00ebrmes gabimesh dhe humbjesh. Grindjet \u00ebsht\u00eb e pamundur q\u00eb t\u00eb m\u00ebnjanohen, gjithashtu dhe pik\u00ebpamjet e kund\u00ebrta. E till\u00eb \u00ebsht\u00eb dhe udha p\u00ebr mbret\u00ebrin\u00eb e Per\u00ebndis\u00eb. S’mund ta kaloj\u00eb njeriu pa shkelur n\u00ebp\u00ebr gjemba. E liga ka fuqi t\u00eb madhe n\u00eb k\u00ebt\u00eb bot\u00eb. Pa luft\u00eb nuk prapset. N\u00eb luft\u00eb p\u00ebr t\u00eb mir\u00ebn dhe p\u00ebr t\u00eb v\u00ebrtet\u00ebn ajo v\u00eb n\u00eb l\u00ebvizje t\u00ebr\u00eb mjetet e kund\u00ebrshtimit. P\u00ebsimet, mundimet morale dhe fizike, \u00e7do gj\u00eb q\u00eb p\u00ebrgjith\u00ebsisht mban emrin e Kryqit, jan\u00eb gj\u00ebra q\u00eb s’mund t\u00eb evitohen. Dhe D\u00ebshmori i madh i Golgothas\u00eb nuk i ka kaluar n\u00eb heshtje k\u00ebto: “n\u00eb m\u00eb ndoq\u00ebn mua – tha – edhe juve do t’ju ndjekin”. Po k\u00ebto ndjekje s’duhet t\u00eb na e nxijn\u00eb shpres\u00ebn. Ato s’do t\u00eb mundin ta shkat\u00ebrrojn\u00eb pun\u00ebn q\u00eb \u00ebsht\u00eb nisur, as kan\u00eb p\u00ebr ta penguar realizimin e mbret\u00ebris\u00eb s\u00eb Per\u00ebndis\u00eb. Sikund\u00ebr shp\u00ebrndahet err\u00ebsira e nat\u00ebs para lindjes s\u00eb Diellit, ashtu zhduket dhe e liga para shk\u00eblqimit t\u00eb s\u00eb mir\u00ebs. Ndonj\u00eb re e zez\u00eb prej tymi e ndonj\u00eb mullari t\u00eb djegur mund ta mbulojn\u00eb p\u00ebr nj\u00eb koh\u00eb t\u00eb shkurt\u00ebr Diellin, po koha kalon, era shp\u00ebrndan ren\u00eb e tymin dhe dielli shk\u00eblqen p\u00ebrs\u00ebri me t\u00ebr\u00eb bukurin\u00eb e tij t\u00eb p\u00ebrjetshme. Hipokrizia, padrejt\u00ebsia dhe forca e kryq\u00ebzuan Krishtin mbi Golgotha, e kall\u00ebn n\u00eb varr duke e mbuluar me nj\u00eb gur t\u00eb r\u00ebnd\u00eb, vun\u00eb rreth varrit p\u00ebr t\u00eb shikuar roje dhe, t\u00eb dehur nga lig\u00ebsia, festuan triumfin e tyre kund\u00ebr Tij. Po dy dit\u00eb kaluan dhe triumfi u zhduk. Krishti u ngjall dhe bashk\u00eb me t\u00eb, u ngjall e mira dhe drejt\u00ebsia. S’ka fuqi q\u00eb ta mposht\u00eb krejt t\u00eb v\u00ebrtet\u00ebn, s’ka penges\u00eb q\u00eb t\u00eb ndaloj\u00eb p\u00ebrgjithmon\u00eb ecjen triumfuese t\u00eb dashuris\u00eb n\u00eb bot\u00eb. A mund t\u00eb ket\u00eb pra ndonj\u00eb gj\u00eb m\u00eb t\u00eb ndritshme e m\u00eb t\u00eb g\u00ebzuar se besa n\u00eb triumfin e plot\u00eb t\u00eb s\u00eb v\u00ebrtet\u00ebs, t\u00eb dashuris\u00eb dhe t\u00eb s\u00eb mir\u00ebs? Njer\u00ebzit q\u00eb jan\u00eb pushtuar prej k\u00ebsaj bese, vdekjen e k\u00ebqyrin me buz\u00ebqeshje, n\u00eb zjarr ecin me zem\u00ebr t\u00eb g\u00ebzuar dhe para xhelat\u00ebve thon\u00eb: “m\u00eb mir\u00eb t\u00eb vuajm\u00eb me t\u00eb drejt\u00ebt, se t\u00eb g\u00ebzohemi me t\u00eb pabes\u00ebt”. N\u00eb k\u00ebt\u00eb bes\u00eb t\u00eb triumfit t\u00eb ides\u00eb s\u00eb p\u00ebrjetshme gjejn\u00eb shp\u00ebrblimin p\u00ebr shtypjet dhe mundimet q\u00eb p\u00ebsojn\u00eb.<\/p>\n

\u00a0 \u00a0 Le t\u00eb hedhim nj\u00eb v\u00ebshtrim n\u00ebp\u00ebr katakombet e vjetra t\u00eb krishtera; atje prehen lipsanet e mij\u00ebra d\u00ebshmor\u00ebve, q\u00eb vdiq\u00ebn me mundime, q\u00eb u cop\u00ebtuan prej bishave, q\u00eb u dogj\u00ebn n\u00eb zjarr etj., dhe nga pikturat q\u00eb jan\u00eb n\u00ebp\u00ebr varre, s’duket asnj\u00eb shenj\u00eb q\u00eb t\u00eb provoj\u00eb se t\u00eb parafjeturit kan\u00eb shfaqur dhimbje ose kan\u00eb patur frik\u00eb nga vdekja. P\u00ebllumba t\u00eb hijsh\u00ebm, barinj t\u00eb mir\u00eb, shqerra t\u00eb pafajshme, lule, hardhi etj. ja \u00e7’jan\u00eb pikturuar n\u00ebp\u00ebr ato vende t\u00eb shenjta! Gjithashtu dhe k\u00ebtu n\u00ebp\u00ebr kubet\u00eb e varreve t\u00eb d\u00ebshmor\u00ebve, psher\u00ebtimat individuale t\u00eb tyre jan\u00eb ndryshuar n\u00eb nj\u00eb himn t\u00eb dashuris\u00eb triumfuese. Agimi i lindur i dit\u00ebs Ungjillore i b\u00ebn t\u00eb krishter\u00ebt t\u00eb harrojn\u00eb t\u00eb gjitha dhimbjet dhe fatkeq\u00ebsit\u00eb. Ata din\u00eb q\u00eb mbret\u00ebria e Per\u00ebndis\u00eb arrihet me v\u00ebshtir\u00ebsi dhe pas sakrificash t\u00eb m\u00ebdha dhe se vet\u00ebm ata q\u00eb v\u00ebn\u00eb forc\u00eb t\u00eb madhe mund ta fitojn\u00eb; dhe prandaj k\u00ebta njer\u00ebz s’pat\u00ebn frik\u00eb as nga luftimet, as nga vuajtjet. \u00c7do \u00e7urk\u00eb djers\u00eb, p\u00ebrb\u00ebn nj\u00eb hap p\u00ebrpara drejt mbret\u00ebris\u00eb s\u00eb Per\u00ebndis\u00eb duke qen\u00eb nj\u00ebkoh\u00ebsisht dhe shp\u00ebrblimi m\u00eb i mir\u00eb p\u00ebr mundimet e tyre. Sikund\u00ebr nj\u00eb artist i shquar, kur sheh q\u00eb balta t\u00eb cil\u00ebn ka n\u00eb dor\u00eb merr form\u00ebn e duhur, q\u00eb statuja personifikon iden\u00eb e inspiruar, ndjen k\u00ebnaq\u00ebsi e entuziaz\u00ebm t\u00eb pap\u00ebrshkruar, gjithashtu dhe pun\u00ebtori i Ungjillit q\u00eb rron sipas rregullave dhe udh\u00ebzimeve q\u00eb na dha Shp\u00ebtimtari, gjen n\u00eb t\u00eb nj\u00eb burim t\u00eb pashteruesh\u00ebm g\u00ebzimi e k\u00ebnaq\u00ebsie. Sa i dob\u00ebt dhe sa i par\u00ebnd\u00ebsish\u00ebm paraqitet g\u00ebzimi i bot\u00ebs s\u00eb vjet\u00ebr q\u00eb kuror\u00ebzohej prej lulesh dhe rrethohej prej grash t\u00eb Bakut me kupa vere n\u00ebp\u00ebr duar, n\u00eb krahasim me g\u00ebzimet e t\u00eb krishter\u00ebve! Dhe sa do t\u00eb shtohej ky g\u00ebzimi jet\u00ebs s\u00eb krishter\u00eb, e me \u00e7’val\u00eb t\u00eb forta do ta pushtonte ky bot\u00ebn, po t\u00eb zinte vend n\u00eb zemrat e t\u00eb gjith\u00ebve Mbret\u00ebria e Per\u00ebndis\u00eb me t\u00ebr\u00eb fuqin\u00eb e saj!<\/p>\n

\u00a0 \u00a0 N\u00eb an\u00ebt e polit verior dielli duket vet\u00ebm p\u00ebr disa jav\u00eb n\u00eb vit dhe megjith\u00ebk\u00ebt\u00eb mjafton q\u00eb rrezet e tij t’i japin tok\u00ebs jet\u00eb t\u00eb re. Fushat e Siberis\u00eb s\u00eb Veriut mbulohen at\u00ebher\u00eb prej pem\u00ebsh t\u00eb ndryshme q\u00eb me farat e tyre ushqehen mij\u00ebra shpend\u00eb dhe kullosin shum\u00eb drer\u00eb. N\u00ebse dielli do t\u00eb mbetej atje dhe p\u00ebr nj\u00eb koh\u00eb m\u00eb t\u00eb gjat\u00eb, ato vende do t\u00eb pajiseshin me nj\u00eb jet\u00eb vegjeta1e q\u00eb s’mund t\u00eb tregohet, dhe do t\u00eb nd\u00ebrtoheshin atje fshatra e qytete me toka t\u00eb pasura e kullota t\u00eb m\u00ebdha.<\/p>\n

\u00a0 \u00a0 K\u00ebshtu \u00ebsht\u00eb dhe me jet\u00ebn ton\u00eb. N\u00ebse e v\u00ebrteta dhe dashuria e Krishtit s’do t\u00eb vinin nd\u00ebr ne si disa vizitor\u00eb t\u00eb p\u00ebrkohsh\u00ebm dhe nuk do ta ndri\u00e7onin jet\u00ebn vet\u00ebm her\u00eb pas here, po do t\u00eb b\u00ebheshin parime themelore, fuqi l\u00ebviz\u00ebse t\u00eb vazhdueshme, at\u00ebher\u00eb dielli i g\u00ebzimit m\u00eb t\u00eb ndritsh\u00ebm do t\u00eb shk\u00eblqente pa per\u00ebnduar m\u00eb kurr\u00eb p\u00ebrmbi bot\u00ebn, at\u00ebher\u00eb zemra e njeriut do t\u00eb b\u00ebhej fron i mbret\u00ebris\u00eb s\u00eb Per\u00ebndis\u00eb! Ardht\u00eb o Zot Mbret\u00ebria jote nd\u00ebr ne!<\/p>\n","protected":false},"excerpt":{"rendered":"

Mbret\u00ebria e Per\u00ebndis\u00eb. Shkruar nga Grigor S. Petrov, p\u00ebrkthyer n\u00eb shqip nga Dhimit\u00ebr Bedulit, Botim i Kish\u00ebs Orthodhokse Autoqefale t\u00eb Shqip\u00ebris\u00eb, Tiran\u00eb 1994.   “Ardht\u00eb mbret\u00ebria jote” (Mattheu 6, 10) \u00a0\u00a0\u00a0 Mendja e njeriut \u00ebsht\u00eb ngarkuar zakonisht me shum\u00eb parafytyrime q\u00eb s’i p\u00ebrgjigjen aspak realitetit. N\u00eb krahasim me origjinalin, k\u00ebto parafytyrime na dalin jo si shfaqja e v\u00ebrtet\u00eb e tij, po si nj\u00eb ikon\u00eb fiktive<\/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-2033","post","type-post","status-publish","format-standard","hentry","category-kendveshtrimi-orthodhoks","tag-kendveshtrimi-orthodhoks"],"acf":[],"yoast_head":"\nMbret\u00ebria e Per\u00ebndis\u00eb - Grigor S. Petrov - 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\/mbreteria-e-perendise-d67\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Mbret\u00ebria e Per\u00ebndis\u00eb - Grigor S. Petrov - Kisha Orthodh\u03bfkse Autoqefale e Shqip\u00ebris\u00eb\" \/>\n<meta property=\"og:description\" content=\"Mbret\u00ebria e Per\u00ebndis\u00eb. Shkruar nga Grigor S. 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