{"id":2035,"date":"2013-04-03T09:01:39","date_gmt":"2013-04-03T09:01:39","guid":{"rendered":""},"modified":"2020-05-10T19:15:03","modified_gmt":"2020-05-10T17:15:03","slug":"orthodhoksia-kuptimi-yne-per-jeten","status":"publish","type":"post","link":"https:\/\/orthodoxalbania.org\/2020\/2013\/04\/03\/orthodhoksia-kuptimi-yne-per-jeten\/","title":{"rendered":"ORTHODHOKSIA, KUPTIMI YN\u00cb P\u00cbR JET\u00cbN"},"content":{"rendered":"

<\/h4>\n

<\/span>ORTHODHOKSIA, KUPTIMI YN\u00cb P\u00cbR JET\u00cbN<\/strong><\/span><\/h4>\n

<\/h4>\n

<\/span>N.Crainic, Profesor i Universitetit t\u00eb Bukureshtit <\/strong><\/span><\/h4>\n

<\/span>P\u00ebrkthyer n\u00eb shqip nga Dhimit\u00ebr Beduli <\/strong><\/span><\/h4>\n

<\/span>Botim i Kish\u00ebs Orthodhokse Autoqefale t\u00eb Shqip\u00ebris\u00eb <\/strong><\/span><\/h4>\n

<\/span>Tiran\u00eb, 1994<\/strong><\/span><\/h4>\n

<\/h4>\n

\u00a0\u00a0\u00a0 T\u00eb paturit e nj\u00eb kuptimi p\u00ebr jet\u00ebn, \u00ebsht\u00eb nj\u00eb e drejt\u00eb, nj\u00eb cil\u00ebsi e shpirtit njer\u00ebzor. Mineralet ekzistojn\u00eb pa e patur. Bim\u00ebt ekzistojn\u00eb dhe rrojn\u00eb pa e pandehur. Kafsh\u00ebt ekzistojn\u00eb, rrojn\u00eb dhe kan\u00eb nj\u00eb shpirt t\u00eb paaft\u00eb p\u00ebr ta prekur. T\u00eb gjitha k\u00ebto mbret\u00ebri t\u00eb natyr\u00ebs s\u00eb krijuar, ekzistojn\u00eb n\u00eb baz\u00eb t\u00eb disa ligjeve, t\u00eb cilat i qeverisin, pa u k\u00ebrkuar atyre p\u00eblqimin ose mundimin p\u00ebr t’i kuptuar. Bima dhe kafsha zhvillohen brenda disa formave idealisht t\u00eb paracaktuara, t\u00eb cilat i mbushin pa ndonj\u00eb arsyetim, si nj\u00eb dor\u00eb q\u00eb mbush gisht\u00ebrinjt\u00eb e nj\u00eb doreze. Asgj\u00eb nga ajo q\u00eb ne e quajm\u00eb veprim arsyeje ose vullnet personal, nuk nd\u00ebrhyn t\u00eb ndryshoj\u00eb e t\u00eb largoj\u00eb k\u00ebto qenie nga rregulli i tyre natyral.<\/p>\n

\u00a0 \u00a0 T\u00eb kuptuarit e jet\u00ebs \u00ebsht\u00eb pra nj\u00eb cil\u00ebsi e shpirtit njer\u00ebzor, dhe kjo cil\u00ebsi n\u00ebnkupton nj\u00ebkoh\u00ebsisht dhe mund\u00ebsin\u00eb p\u00ebr ta ndryshuar jet\u00ebn sipas m\u00ebnyr\u00ebs me t\u00eb cil\u00ebn \u00ebsht\u00eb kuptuar. Duke e kuptuar jet\u00ebn, shpirti njer\u00ebzor ka edhe lirin\u00eb p\u00ebr ta ndryshuar n\u00eb krahasim me fuqit\u00eb e natyr\u00ebs son\u00eb.<\/p>\n

\u00a0\u00a0\u00a0 Njeri i lart\u00eb ose popull i lart\u00eb tregohet ai q\u00eb \u00ebsht\u00eb n\u00eb gjendje p\u00ebr nj\u00eb kuptim jete m\u00eb t\u00eb lart\u00eb, t\u00eb zbatuar n\u00eb shfaqjet e tij historike.<\/p>\n

\u00a0 \u00a0 Mir\u00ebpo, n\u00eb baz\u00eb t\u00eb \u00e7’kriteri mundemi ne t\u00eb gjykojm\u00eb n\u00ebse nj\u00eb kuptim \u00ebsht\u00eb i lart\u00eb ose i ul\u00ebt? Sepse, at\u00ebher\u00eb kur themi i ul\u00ebt, na shkon mendja n\u00eb nj\u00eb pik\u00eb t\u00eb ul\u00ebt, t\u00eb cil\u00ebn d\u00ebshirojm\u00eb ta kap\u00ebrcejm\u00eb, ta kalojm\u00eb; dhe kur themi i lart\u00eb, na vete mendja n\u00eb nj\u00eb pik\u00eb t\u00eb lart\u00eb, t\u00eb cil\u00ebn d\u00ebshirojm\u00eb ta arrijm\u00eb.<\/p>\n

\u00a0 \u00a0 Pa dyshim, pika e ul\u00ebt \u00ebsht\u00eb niveli i jet\u00ebs shtazore, t\u00eb cil\u00ebn shpirti yn\u00eb, mendja jon\u00eb, d\u00ebshiron ta kaloj\u00eb. Vet\u00eb liria me t\u00eb cil\u00ebn ai \u00ebsht\u00eb pajisur, e v\u00eb p\u00ebrmbi determinizmin biologjik. Po, p\u00ebr pik\u00ebn e lart\u00eb, t\u00eb cil\u00ebn shpirti d\u00ebshiron ta arrij\u00eb, ajo ndryshon gjat\u00eb historis\u00eb s\u00eb njer\u00ebzis\u00eb dhe do t\u00eb jet\u00eb tep\u00ebr e zorshme p\u00ebr ne ta p\u00ebrcaktojm\u00eb vet\u00ebm me ndihm\u00ebn e mendjes; sepse s’do t\u00eb merremi vesh nj\u00ebri me tjetrin kurr\u00eb. Disa p.sh. mund t\u00eb jen\u00eb t\u00eb mendimit se nivelin m\u00eb t\u00eb lart\u00eb t\u00eb jet\u00ebs e kan\u00eb arritur indian\u00ebt. T\u00eb tjer\u00eb mund t\u00eb jen\u00eb t\u00eb mendimit se e kan\u00eb arritur egjiptian\u00ebt. M\u00eb t\u00eb shumt\u00ebt, sigurisht, thon\u00eb se e kan\u00eb arritur grek\u00ebt ose romak\u00ebt. Po kurr\u00eb s’kemi p\u00ebr t\u00eb qen\u00eb t\u00eb gjith\u00eb t\u00eb nj\u00eb mendimi se cila nga k\u00ebto shfaqje historike paraqet me t\u00eb v\u00ebrtet\u00eb pik\u00ebn e lart\u00eb, gjersa t\u00eb na mungoj\u00eb nj\u00eb mat\u00ebs, t\u00eb cilin duhet ta kemi parasysh.<\/p>\n

\u00a0 \u00a0 N\u00eb t\u00eb v\u00ebrtet\u00eb, asnj\u00eb nga k\u00ebto. Edhe k\u00ebt\u00eb mund ta pohojm\u00eb me siguri vet\u00ebm sepse ne jemi t\u00eb krishter\u00eb. Ata q\u00eb mbajn\u00eb emrin e Iisu Krishtit, zot\u00ebrojn\u00eb nj\u00ebkoh\u00ebsisht dhe nj\u00eb kriter t\u00eb sigurt matjeje dhe radhimi t\u00eb kuptimeve t\u00eb ndryshme t\u00eb jet\u00ebs q\u00eb u shfaq\u00ebn n\u00eb historin\u00eb e njer\u00ebzis\u00eb. P\u00ebr ne t\u00eb krishter\u00ebt, shfaqja e Iisu Krishtit n\u00eb bot\u00eb, dometh\u00ebn\u00eb mish\u00ebrimi i Birit t\u00eb Per\u00ebndis\u00eb te i Biri i Njeriut, tregon nj\u00ebkoh\u00ebsisht dhe kuptimin m\u00eb t\u00eb lart\u00eb t\u00eb jet\u00ebs. N\u00eb personin e Iisu Krishtit na zbulohet mat\u00ebsi i t\u00eb gjitha gj\u00ebrave i t\u00eb gjitha vlerave t\u00eb k\u00ebsaj bote. Sikund\u00ebr Ai \u00ebsht\u00eb qendra e koh\u00ebs, nga e cila num\u00ebrojm\u00eb vitet q\u00eb nga nisja e bot\u00ebs dhe gjer n\u00eb mbarim t\u00eb saj, gjithashtu \u00ebsht\u00eb mat\u00ebsi me t\u00eb cilin krahasojm\u00eb nivelet e jet\u00ebs, t\u00eb arritura p\u00ebrpara ose pas Tij.<\/p>\n

\u00a0 \u00a0 Mir\u00ebpo, kuptimi i jet\u00ebs q\u00eb u shfaq n\u00eb personin historik t\u00eb Iisu Krishtit dhe q\u00eb ndryshon nga t\u00eb gjith\u00eb t\u00eb tjer\u00ebt q\u00eb jan\u00eb shfaqur para Tij n\u00eb histori, nuk \u00ebsht\u00eb nj\u00eb krijim i shpirtit njer\u00ebzor, po nj\u00eb zbulim, nj\u00eb shfaqje e dashuris\u00eb s\u00eb Per\u00ebndis\u00eb te njer\u00ebzit. Me an\u00ebn e Iisu Krishtit kuptojm\u00eb se pika e lart\u00eb, t\u00eb cil\u00ebn mund ta arrijm\u00eb duke kuptuar jet\u00ebn dhe duke e rrojtur, \u00ebsht\u00eb krejt e ndryshme nga ato n\u00eb t\u00eb cilat ka mundur t\u00eb ngrihet bota pagane.<\/p>\n

\u00a0 \u00a0 Kuptimet m\u00eb t\u00eb larta t\u00eb jet\u00ebs, t\u00eb cilat i ka p\u00ebrfytyruar njeriu jasht\u00eb Krisht\u00ebrimit dhe t\u00eb cilat i ka v\u00ebn\u00eb p\u00ebrpara si shembull, jan\u00eb hyjnit\u00eb e feve t\u00eb ndryshme natyrale. Mir\u00ebpo, duke i krahasuar k\u00ebto shembuj t\u00eb jet\u00ebs me kriterin ton\u00eb t\u00eb gjykimit, me Iisu Krishtin, kuptojm\u00eb pa ndonj\u00eb v\u00ebshtir\u00ebsi se n\u00eb \u00e7’pik\u00eb q\u00ebndron sa madh\u00ebshtia, aq dhe mjerimi i shpirtit njer\u00ebzor, q\u00eb i ka kapur. Sepse n\u00eb hyjnit\u00eb e p\u00ebrfytyruara nga fet\u00eb e ndryshme pagane, ka, pa dyshim, nj\u00eb madh\u00ebshti. Dhe kjo madh\u00ebshti q\u00ebndron n\u00eb d\u00ebshir\u00ebn e njeriut p\u00ebr nj\u00eb jet\u00eb m\u00eb t\u00eb lart\u00eb, q\u00eb e kap\u00ebrcen shum\u00eb kufirin shtazor. Por ka sigurisht dhe nj\u00eb mjerim, dhe k\u00ebt\u00eb e kuptojm\u00eb menj\u00ebher\u00eb porsa i krahasojm\u00eb k\u00ebta shembuj me shembullin ton\u00eb t\u00eb jet\u00ebs: me Iisu Krishtin.<\/p>\n

\u00a0 \u00a0 Nj\u00eb qytetar romak i koh\u00ebs s\u00eb Perandoris\u00eb, k\u00ebt\u00eb madh\u00ebshti t\u00eb shpirtit njer\u00ebzor mund ta kuptonte duke k\u00ebqyrur hyjnit\u00eb e mbledhura nga t\u00eb gjitha an\u00ebt e bot\u00ebs n\u00eb tempullin e Agrip\u00ebs, po gjendjen e mjeruar t\u00eb tij s’mund ta kuptonte, sepse vet\u00eb qytetari romak s’kishte ndonj\u00eb kuptim jete m\u00eb t\u00eb lart\u00eb nga ai i hyjnive. Mir\u00ebpo i krishteri, i ngritur prej Shp\u00ebtimtarit n\u00eb kulmin e jet\u00ebs, kap me syt\u00eb e mendjes sa madh\u00ebshtin\u00eb, aq edhe mjerimin e shpirtit njer\u00ebzor. P\u00ebr at\u00eb, cil\u00ebsia e pasjes s\u00eb nj\u00eb kuptimi p\u00ebr jet\u00ebn e ngre njeriun mbi mbret\u00ebrin\u00eb shtazore, po vlera e k\u00ebtij kuptimi q\u00eb u zbatua n\u00eb fytyrat e hyjnive, tregon se sa relative dhe sa e kufizuar \u00ebsht\u00eb n\u00eb t\u00eb v\u00ebrtet\u00eb fuqia e shpirtit njer\u00ebzor e k\u00ebqyrur n\u00eb vetvete.<\/p>\n

\u00a0 \u00a0 Plot jan\u00eb muzet\u00eb e Evrop\u00ebs me hyjnit\u00eb e feve t\u00eb vjetra, plot \u00ebsht\u00eb dhe historia e filozofis\u00eb me sistemet q\u00eb jan\u00eb p\u00ebrpjekur t\u00eb shpjegojn\u00eb. I krishteri u hedh nj\u00eb sy t\u00eb shpejt\u00eb gjith\u00eb k\u00ebtyre galerive t\u00eb veprave t\u00eb vdekura me ndjenj\u00ebn e tragjedis\u00eb, me t\u00eb cil\u00ebn u d\u00ebrmuan t\u00eb gjitha k\u00ebto p\u00ebrpjekje t\u00eb larta t\u00eb shpirtit njer\u00ebzor p\u00ebr t\u00eb krijuar nj\u00eb kuptim jete me vler\u00eb t\u00eb p\u00ebrhershme. P\u00ebrfundimi q\u00eb nxjerrim nga v\u00ebshtrimi i k\u00ebtyre madh\u00ebshtive kthyer n\u00eb g\u00ebrmadh\u00eb, \u00ebsht\u00eb q\u00eb shpirti njer\u00ebzor, i aft\u00eb p\u00ebr t\u00eb d\u00ebshiruar nj\u00eb jet\u00eb t\u00eb p\u00ebrsosur, nuk \u00ebsht\u00eb megjithat\u00eb i aft\u00eb ta kap\u00eb e ta kuptoj\u00eb vet\u00ebm me fuqit\u00eb e tij. Asnj\u00eb fe natyrale dhe asnj\u00eb filozofi s’kan\u00eb mundur t\u00eb na japin modelin e p\u00ebrgjithsh\u00ebm t\u00eb k\u00ebsaj jete t\u00eb p\u00ebrsosur.<\/p>\n

\u00a0 \u00a0 Modelin e jet\u00ebs s\u00eb p\u00ebrsosur asnj\u00eb i vdeksh\u00ebm s’mundet t\u00eb na e jap\u00eb. Po d\u00ebshira p\u00ebr p\u00ebrsosm\u00ebri, q\u00eb shtyn mendjen njer\u00ebzore gjat\u00eb historis\u00eb, s’do t\u00eb kishte asnj\u00eb kuptim, po t\u00eb ishte se p\u00ebrsosm\u00ebria do t\u00eb gjendej n\u00eb bot\u00ebn ton\u00eb tok\u00ebsore. P\u00ebrsosm\u00ebria n\u00ebnkupton nj\u00eb dalje nga kushti njer\u00ebzor, nj\u00eb kalim p\u00ebrmbi veten ton\u00eb. Nga kjo pik\u00ebpamje na dalin tep\u00ebr t\u00eb arsyetuara gjith\u00eb p\u00ebrpjekjet e shpirtit njer\u00ebzor p\u00ebr t\u00eb p\u00ebrfytyruar nj\u00eb kor\u00eb (ikon\u00eb) t\u00eb p\u00ebrsosm\u00ebris\u00eb dhe p\u00ebr ta projektuar k\u00ebt\u00eb kor\u00eb (ikon\u00eb) n\u00eb hyjnira, dometh\u00ebn\u00eb n\u00eb gj\u00ebra t\u00eb krijuara q\u00eb notojn\u00eb tej rregullit t\u00eb bot\u00ebs son\u00eb njer\u00ebzore. Per\u00ebndit\u00eb e feve natyrale dhe idet\u00eb e filozof\u00ebve na b\u00ebjn\u00eb t\u00eb nxjerrim p\u00ebrfundimin q\u00eb njeriu, bile dhe jasht\u00eb Krisht\u00ebrimit, e merr jet\u00ebn e p\u00ebrsosur jo si pjell\u00eb t\u00eb rregullit njer\u00ebzor, po t\u00eb nj\u00eb rregulli hyjnor. Dhe n\u00ebse ai ka ndier etje p\u00ebr at\u00eb, dhe n\u00ebse t\u00eb gjitha p\u00ebrpjekjet e tij p\u00ebr ta realizuar u d\u00ebrmuan n\u00eb tragjedi, bile dhe at\u00ebher\u00eb kur ky njeri u quajt Platon ose Aristotel, p\u00ebrsosm\u00ebria s’mund t\u00eb vinte ve\u00e7se nga nj\u00eb rregull i mbinatyrsh\u00ebm nga vet\u00eb njeriu e th\u00ebrriste.<\/p>\n

\u00a0 \u00a0 Mish\u00ebrimi i Per\u00ebndis\u00eb n\u00eb fytyr\u00ebn e Shp\u00ebtimtarit Iisu Krisht i p\u00ebrgjigjet n\u00eb histori tensionit m\u00eb t\u00eb lart\u00eb, inkordimit m\u00eb t\u00eb lart\u00eb t\u00eb shpirtit njer\u00ebzor p\u00ebr p\u00ebrsosm\u00ebri. Filozofia e lart\u00eb e Platonit sidomos, dhe jo m\u00eb pak e Aristotelit, jan\u00eb si dy krah\u00ebt e njer\u00ebzis\u00eb, t\u00eb ngritura p\u00ebr nj\u00eb lutje t\u00eb nxeht\u00eb, drejtuar qiellit. \u00cbsht\u00eb nj\u00eb moment kulminant, kur, si e prekur nga antenat e shpirtit njer\u00ebzor dhe nga d\u00ebshp\u00ebrimi i tij, Hyjnia hap qiellin dhe zbret n\u00eb tok\u00eb p\u00ebr t’u mish\u00ebruar prej Shpirtit t\u00eb Shenjt\u00eb dhe Virgj\u00ebresh\u00ebs Mari.<\/p>\n

\u00a0 \u00a0 I premtuar me an\u00ebn e profet\u00ebve, Iisu Krishti na zbulon n\u00eb personin e Tij hyjnor-njer\u00ebzor p\u00ebrsosm\u00ebrin\u00eb, mungesa e s\u00eb cil\u00ebs e mundonte njer\u00ebzin\u00eb dhe t\u00eb cil\u00ebn shpirti e k\u00ebrkonte e s’mund ta gjente. Librat e shenjt\u00eb na thon\u00eb se Ai ka ardhur “kur u mbush koha”. \u00c7’gj\u00eb tjet\u00ebr mund t\u00eb tregonte kjo shprehje “e mbushjes s\u00eb koh\u00ebs”, ve\u00e7 shkall\u00ebs s\u00eb bindjes n\u00eb t\u00eb cil\u00ebn kish arritur nd\u00ebrgjegjia e njer\u00ebzis\u00eb p\u00ebr mos p\u00ebrsosjen dhe mjerimin e gjendjes njer\u00ebzore dhe p\u00ebr nevoj\u00ebn e p\u00ebrsosm\u00ebris\u00eb hyjnore, e cila ishte e vetmja q\u00eb do t\u00eb mund ta shp\u00ebtonte nga ajo gjendje? Platoni ka mbetur gjer m\u00eb sot filozofi m\u00eb i madh i bot\u00ebs; po teoria e tij p\u00ebr idet\u00eb hyjnore, q\u00eb notojn\u00eb n\u00eb hap\u00ebsir\u00ebn e jasht\u00eb ndijshme t\u00eb qiellit dhe p\u00ebr gj\u00ebrat e k\u00ebtushme, t\u00eb cilat jan\u00eb hije kalimtare dhe q\u00eb arsyen e qenies s\u00eb tyre e kan\u00eb n\u00eb idet\u00eb e p\u00ebrjetshme, s’mund t\u00eb gjente nj\u00eb v\u00ebrtetim dhe nj\u00eb p\u00ebrplot\u00ebsim gjetiu, p\u00ebrve\u00e7se n\u00eb personin e Shp\u00ebtimtarit t\u00eb mish\u00ebruar, n\u00eb t\u00eb cilin Per\u00ebndia n\u00eb form\u00eb njeriu merr mbi p\u00ebrsosm\u00ebrin\u00eb e Tij t\u00eb metat e fisit njer\u00ebzor, p\u00ebr t’i plot\u00ebsuar.<\/p>\n

\u00a0 \u00a0 Krisht\u00ebrimi, shfaqja e t\u00eb cilit i zbret fytyrat false t\u00eb hyjnive dhe p\u00ebrpin n\u00eb qenien e tij ajk\u00ebn e mendimit filozofik, s’\u00ebsht\u00eb megjith\u00ebk\u00ebt\u00eb nj\u00eb sistem filozofie, sepse s’\u00ebsht\u00eb pjell\u00eb e mendjes njer\u00ebzore. Ai \u00ebsht\u00eb para s\u00eb gjithash personi historik i Shp\u00ebtimtarit. \u00cbsht\u00eb p\u00ebrsosm\u00ebria hyjnore e zbuluar p\u00ebr ne n\u00eb k\u00ebt\u00eb person t\u00eb shenjt\u00eb, dometh\u00ebn\u00eb nga ideja e zbeht\u00eb, ashtu si\u00e7 e kuptonin dhe e parandjenin fet\u00eb dhe filozofit\u00eb e vjetra, ose nga ideali q\u00eb u b\u00eb realitet n\u00eb mish e n\u00eb Frym\u00eb. Mund t\u00eb themi se e gjith\u00eb doktrina q\u00eb na dha Shp\u00ebtimtari \u00ebsht\u00eb nj\u00eb sqarim i personit t\u00eb Tij, nj\u00eb p\u00ebrzierje misterioze dhe e pa ngat\u00ebrruar e natyr\u00ebs njer\u00ebzore me natyr\u00ebn hyjnore dhe nj\u00eb thirrje p\u00ebr t\u00eb marr\u00eb si model k\u00ebt\u00eb person dhe p\u00ebr ta pasuar n\u00eb jet\u00ebn ton\u00eb. Me an\u00ebn e Tij, ideja m\u00eb e lart\u00eb e m\u00eb abstrakte, ajo e Per\u00ebndis\u00eb, b\u00ebhet fuqi e gjall\u00eb dhe i jepet t\u00ebr\u00eb njer\u00ebzis\u00eb.<\/p>\n

\u00a0 \u00a0 Ky karakter konkret dhe historik i jet\u00ebs s\u00eb njeriut n\u00eb Per\u00ebndin\u00eb dhe i Per\u00ebndis\u00eb n\u00eb njerin\u00eb, me mund\u00ebsin\u00eb q\u00eb \u00e7do njeri t\u00eb mund ta v\u00ebrtetoj\u00eb, e dallon Krisht\u00ebrimin prej \u00e7do sistemi tjet\u00ebr filozofie. N\u00eb nj\u00eb sistem filozofie idet\u00eb q\u00eb na paraqiten si t\u00eb v\u00ebrteta jan\u00eb t\u00eb veshura me formula abstrakte, t\u00eb cilat mund t’i pranoj\u00eb vet\u00ebm nj\u00eb rreth i ngusht\u00eb njer\u00ebzish. Njohja e k\u00ebtyre ideve p\u00ebrmblidhet n\u00eb nj\u00eb ushtrim mendor t\u00eb atyre q\u00eb duan t’i kuptojn\u00eb. Po jeta vet\u00eb e k\u00ebtij rrethi t\u00eb ngusht\u00eb fiton gj\u00ebra fare t\u00eb pakta, ose mund t\u00eb themi asgj\u00eb, nga ky ushtrim mendor. Sidomos po t\u00eb marrim parasysh se at\u00eb q\u00eb nj\u00eb filozof na e paraqet si t\u00eb v\u00ebrtet\u00eb, vijn\u00eb filozof\u00ebt e tjer\u00eb dhe e mohojn\u00eb. Krisht\u00ebrimi nuk \u00ebsht\u00eb nj\u00eb e till\u00eb filozofi, sepse ai nuk na e shfaq t\u00eb v\u00ebrtet\u00ebn si nj\u00eb ide n\u00eb kund\u00ebrshtim me ide t\u00eb tjera; ai \u00ebsht\u00eb i mish\u00ebruar n\u00eb jet\u00ebn e vetme dhe t\u00eb lart\u00eb t\u00eb personit t\u00eb Shp\u00ebtimtarit, i cili b\u00ebhet udha, dometh\u00ebn\u00eb modeli q\u00eb duhet ta ndjekim ne n\u00eb jet\u00ebn ton\u00eb. A nuk na thot\u00eb Krishti se Ai erdhi q\u00eb bota t\u00eb ket\u00eb jet\u00eb, bile m\u00eb shum\u00eb nga \u00e7’ka patur para Tij? Po jeta s’i jepet vet\u00ebm nj\u00eb rrethi t\u00eb ngusht\u00eb, si idet\u00eb filozofike; ajo u jepet gjith\u00eb qenieve n\u00eb bot\u00eb.<\/p>\n

\u00a0 \u00a0 Iisu Krishti pra mund t\u00eb pranohet e t\u00eb kuptohet nga t\u00eb gjith\u00eb. Edhe at\u00ebher\u00eb kur themi: “Orthodhoksia, kuptimi yn\u00eb p\u00ebr jet\u00ebn”, s’kuptojm\u00eb tjet\u00ebr gj\u00eb, ve\u00e7se at\u00eb q\u00eb Iisu Krishti \u00ebsht\u00eb modeli i p\u00ebrbotsh\u00ebm i jet\u00ebs mbi Per\u00ebndin\u00eb. Sa u pag\u00ebzuam me Krishtin, jemi veshur me Krishtin. Kjo tregon vullnetin q\u00eb t\u00eb b\u00ebhemi nj\u00eb me At\u00eb. Foshnja, duke kaluar nga uj\u00ebt e pag\u00ebzimit, u b\u00eb e pafajshme si foshnja Iisu s\u00eb grazhdit t\u00eb Vithleemit. T\u00eb rinjt\u00eb q\u00eb kuror\u00ebzohen, dasmojn\u00eb bashk\u00eb me T\u00eb dhe ngaz\u00ebllohen bashk\u00eb me T\u00eb si n\u00eb dasm\u00ebn e Kanas s\u00eb Galiles\u00eb. M\u00ebkatar\u00ebt q\u00eb e thyejn\u00eb zemr\u00ebn me an\u00eb t\u00eb pendimit, bien para k\u00ebmb\u00ebve t\u00eb Tij dhe i luten p\u00ebr ndjes\u00eb. Besimtar\u00ebt q\u00eb i afrohen kup\u00ebs s\u00eb Shenjt\u00eb, kungohen me buk\u00ebn dhe ver\u00ebn, t\u00eb cilat ai na i jep n\u00eb Dark\u00ebn Mistike t\u00eb p\u00ebrjetshme t\u00eb qenies s\u00eb Tij mistike. Bukurit\u00eb e k\u00ebsaj bote i shijojm\u00eb me syt\u00eb e Tij, i cili na tregoi shk\u00eblqimin e luleve t\u00eb fush\u00ebs. Kur takojm\u00eb t\u00eb varf\u00ebrit, t\u00eb s\u00ebmur\u00ebt, t\u00eb uriturit, dhe \u00e7do qenie nga t\u00eb mjeruarit e bot\u00ebs, takojm\u00eb vet\u00eb At\u00eb, i cili na tha se \u00ebsht\u00eb nj\u00eb me ata. Vet\u00eb dhimbjet tona i durojm\u00eb bashk\u00eb me T\u00eb , sepse asnj\u00eb n\u00eb k\u00ebt\u00eb jet\u00eb nuk \u00ebsht\u00eb p\u00ebrjashtuar nga\u00a0Golgothaja e kryq\u00ebzimit. Vdekja tmerruese b\u00ebhet e leht\u00eb po t\u00eb dim\u00eb t\u00eb hyjm\u00eb n\u00eb varr bashk\u00eb me T\u00eb. Sepse Ai, duke qen\u00eb Per\u00ebndia vet\u00eb, e mundi varrin dhe u ngjall t\u00eb tret\u00ebn dit\u00eb. Duke u bashkuar me vullnetin e Tij, s’kemi asnj\u00eb arsye p\u00ebr dyshim n\u00eb do ta mundim vdekjen, sepse ngjallja e Tij s’\u00ebsht\u00eb ndonj\u00eb ide sidokudo, po nj\u00eb fakt historik mbi t\u00eb cilin mb\u00ebshtetet Krisht\u00ebrimi i t\u00ebr\u00eb. Duke u bashkuar me qenien e Shp\u00ebtimtarit, dometh\u00ebn\u00eb duke e pushtuar me an\u00eb t\u00eb bes\u00ebs tek Ai, b\u00ebhemi pjes\u00ebtar\u00eb t\u00eb fuqis\u00eb hyjnore q\u00eb vepron p\u00ebrmbi bot\u00eb.<\/p>\n

\u00a0\u00a0\u00a0 Orthodhoksia na m\u00ebson se me an\u00ebn e Krishtit na u dha hiri hyjnor, dometh\u00ebn\u00eb veprimi shpirt\u00ebror me t\u00eb cilin ne, duke qen\u00eb n\u00eb pajtim t\u00eb p\u00ebrhersh\u00ebm, mundemi ta ndryshojm\u00eb jet\u00ebn duke e ngritur n\u00eb kulmet e p\u00ebrsosm\u00ebris\u00eb. Modelin e k\u00ebsaj p\u00ebrsosm\u00ebrie, p\u00ebr t\u00eb cilin aq shum\u00eb jan\u00eb p\u00ebrv\u00ebluar n\u00eb vetmin\u00eb e tyre zhenit\u00eb e njer\u00ebzis\u00eb jasht\u00eb Krisht\u00ebrimit, ne e kemi n\u00eb personin e Shp\u00ebtimtarit. Por, p\u00ebr ta zbatuar k\u00ebt\u00eb n\u00eb jet\u00ebn ton\u00eb, s’mjaftojn\u00eb vet\u00ebm fuqit\u00eb tona njer\u00ebzore. \u00cbsht\u00eb nevoja dhe p\u00ebr ndihm\u00ebn e Per\u00ebndis\u00eb, p\u00ebr bashk\u00ebpunimin e tij mistik dhe t\u00eb vazhduesh\u00ebm. Apostoll Petri ka jetuar n\u00eb afrim t\u00eb drejtp\u00ebrdrejt\u00eb me Shp\u00ebtimtarin, thithi fjal\u00ebt e buz\u00ebve t\u00eb Tij, ka njohur se Ai \u00ebsht\u00eb Biri i Per\u00ebndis\u00eb dhe i shpalli se e do. E megjith\u00ebk\u00ebt\u00eb, n\u00eb koh\u00ebn e p\u00ebsimeve t\u00eb frikshme t\u00eb Zotit, Apostoll Petri \u00ebsht\u00eb ai q\u00eb u drodh gjer n\u00eb palc\u00eb t\u00eb kurrizit nga frika dhe q\u00eb e mohoi tri her\u00eb, sikur t\u00eb mos e njihte fare. Por, po ky njeri i dob\u00ebt nga natyra, kur arrin dit\u00ebn e Pes\u00ebdhjetores dhe ndjen si i derdhet n\u00eb qenien e tij fuqia e zjarrt\u00eb e Shpirtit t\u00eb Shenjt\u00eb, b\u00ebhet atleti i patrembur i Krishtit dhe shkon n\u00eb mbar\u00eb bot\u00ebn p\u00ebr t\u00eb p\u00ebrhapur fjal\u00ebn e shp\u00ebtimit. Fuqia e re q\u00eb vepron te ai tani, duke i forcuar dob\u00ebsin\u00eb dhe duke ia ndryshuar dyshimin n\u00eb besim t\u00eb patundur, \u00ebsht\u00eb hiri i Per\u00ebndis\u00eb q\u00eb e premtoi Iisu Krishti.<\/p>\n

\u00a0 \u00a0 Si Petri jemi dhe ne t\u00eb gjith\u00eb: t\u00eb dob\u00ebt n\u00eb vetmin\u00eb ton\u00eb plot me tmerr, t\u00eb fort\u00eb n\u00ebn rrezet e arta t\u00eb hirit hyjnor. Pa fuqin\u00eb e hirit, Orthodhoksia s’mund t\u00eb kuptohet. Dhe hiri q\u00eb lan fajin dhe shenjt\u00ebron jet\u00ebn, dometh\u00ebn\u00eb q\u00eb e p\u00ebrsos sipas form\u00ebs hyjnore t\u00eb Iisu Krishtit, s’\u00ebsht\u00eb nj\u00eb p\u00ebrfytyrim i kot\u00eb dhe as ndonj\u00eb ide abstrakte, po vet\u00eb realiteti shpirt\u00ebror me an\u00ebn e t\u00eb cilit p\u00ebrparon n\u00eb t\u00eb mir\u00ebn bota n\u00eb t\u00eb cil\u00ebn rrojm\u00eb. \u00c7’jan\u00eb vall\u00eb gjith\u00eb shenjtor\u00ebt e Krisht\u00ebrimit, t\u00eb cil\u00ebt i venerojm\u00eb dhe i marrim p\u00ebr mbrojt\u00ebs t\u00eb jet\u00ebs son\u00eb dhe nd\u00ebrmjet\u00ebs p\u00ebr bot\u00ebn tjet\u00ebr, p\u00ebrve\u00e7se d\u00ebshmi t\u00eb gjalla t\u00eb hirit q\u00eb ka vepruar nd\u00ebr ta? Me an\u00eb t\u00eb fuqis\u00eb \u00e7udib\u00ebr\u00ebse q\u00eb del nga natyra e tyre njer\u00ebzore, me an\u00eb t\u00eb \u00e7udirave q\u00eb ata b\u00ebjn\u00eb, me an\u00eb t\u00eb jet\u00ebs s\u00eb tyre morale t\u00eb lart\u00eb q\u00eb kan\u00eb patur, me an\u00eb t\u00eb rr\u00ebfimeve q\u00eb shum\u00eb nga ata i kan\u00eb shkruar, shenjtor\u00ebt d\u00ebshmojn\u00eb e shpallin gjat\u00eb historis\u00eb s\u00eb Krisht\u00ebrimit ekzistenc\u00ebn e hirit, t\u00eb cilin e kan\u00eb provuar vet\u00eb dhe i cili vepron p\u00ebrmbi shpirtrat si\u00e7 vepron dhe drita e diellit p\u00ebrmbi bot\u00ebn fizike.<\/p>\n

\u00a0 \u00a0 Ju q\u00eb dyshoni p\u00ebr ekzistenc\u00ebn e hirit, gjykoni pak, q\u00eb gjith\u00ebsia, n\u00eb gji t\u00eb s\u00eb cil\u00ebs toka jon\u00eb nuk \u00ebsht\u00eb ve\u00e7se nj\u00eb not\u00eb nga harmonia e saj e lart\u00eb, s’mund t\u00eb krijohej vetiu prej asgj\u00ebje, si\u00e7 e p\u00ebrfytyrojn\u00eb disa kozmolog\u00eb; q\u00eb rregulli i k\u00ebsaj gjith\u00ebsie s’u lind nga gjiri i fatit t\u00eb verb\u00ebr; mendoni pak q\u00eb jeta s’\u00ebsht\u00eb prodhim i lindjes automatike, si\u00e7 ka besuar p\u00ebr ca koh\u00eb shkenca evropiane, e cila, p\u00ebr ta provuar k\u00ebt\u00eb gj\u00eb, do t\u00eb lipsej t\u00eb na krijonte nj\u00eb pik\u00eb jete n\u00ebp\u00ebr laborator\u00ebt. Bota dhe jeta jan\u00eb ekzistenca m\u00eb vete, po mendja normale, e m\u00ebsuar t\u00eb shpjegoj\u00eb p\u00ebrfundimet me an\u00eb t\u00eb shkaqeve lind\u00ebse, do t\u00eb \u00e7mendej kur t\u00eb arrinte n\u00eb p\u00ebrfundimin absurd q\u00eb bota dhe jeta jan\u00eb nj\u00ebkoh\u00ebsisht edhe shkak edhe efekt. \u00cbsht\u00eb e pamundur t\u00eb kuptojm\u00eb nj\u00eb vep\u00ebr pa nj\u00eb autor jasht\u00eb saj, si\u00e7 \u00ebsht\u00eb e pamundur t\u00eb kuptojm\u00eb se ai autor ka b\u00ebr\u00eb nj\u00eb vep\u00ebr, si\u00e7 \u00ebsht\u00eb gjith\u00ebsia ose si\u00e7 \u00ebsht\u00eb jeta, p\u00ebr ta l\u00ebn\u00eb pastaj n\u00eb fatin e saj pa ndonj\u00eb q\u00ebllim. Doktrina e shfaqur e Krisht\u00ebrimit na m\u00ebson se gjith\u00ebsia me jet\u00ebn q\u00eb ka, \u00ebsht\u00eb vep\u00ebr e Per\u00ebndis\u00eb dhe se ekzistenca e saj gjat\u00eb koh\u00ebs zhvillohet n\u00ebn mbik\u00ebqyrjen e Frym\u00ebs hyjnore. Kurr\u00eb ndonj\u00eb i vdeksh\u00ebm s’ka mundur t\u00eb na jap\u00eb shpjegime si u krijua bota dhe as q\u00eb do t\u00eb arrij\u00eb ndonj\u00ebher\u00eb me an\u00eb t\u00eb udh\u00ebs shkencore. Metoda shkencore \u00ebsht\u00eb nj\u00eb eksperienc\u00eb objektive dhe po t\u00eb pretendonte ajo se e ka kapur sekretin e fillimit t\u00eb bot\u00ebs, do t\u00eb detyrohej ta rind\u00ebrtonte k\u00ebt\u00eb bot\u00eb para syve tan\u00eb. Sipas tregimit t\u00eb vet\u00eb Bibl\u00ebs, njeriu s’mori pjes\u00eb n\u00eb krijimin e bot\u00ebs, sepse nuk ekzistonte. Prandaj asnj\u00eb d\u00ebshmi njer\u00ebzore s’mund t\u00eb na flas\u00eb p\u00ebr t\u00eb. Krijimi \u00ebsht\u00eb vep\u00ebr e Per\u00ebndis\u00eb n\u00eb Trini dhe vet\u00ebm autori i saj mund t\u00eb na flas\u00eb p\u00ebr t\u00eb. P\u00ebr k\u00ebt\u00eb arsye, ideja e krijimit, q\u00eb \u00ebsht\u00eb nj\u00eb parim themelor i doktrin\u00ebs s\u00eb Krishter\u00eb, \u00ebsht\u00eb nj\u00eb ide, e cila na \u00ebsht\u00eb shfaqur neve njer\u00ebzve prej Per\u00ebndis\u00eb. Duke na u shfaqur pra, Ai si autor i saj dhe duke na e paraqitur bot\u00ebn si prodhim t\u00eb mir\u00ebsis\u00eb s\u00eb Tij, mendja jon\u00eb e sh\u00ebndosh\u00eb mund t\u00eb k\u00ebnaqet duke e pranuar efektin madh\u00ebshtor t\u00eb gjith\u00ebsis\u00eb si pjell\u00eb t\u00eb shkakut hyjnor. Poet\u00ebt dhe artist\u00ebt e t\u00eb gjitha koh\u00ebve e lavd\u00ebrojn\u00eb bukurin\u00eb e bot\u00ebs, duke dalluar n\u00eb t\u00eb pasqyrimin e fuqis\u00eb dhe t\u00eb shk\u00eblqimit hyjnor.<\/p>\n

\u00a0 \u00a0 Urt\u00ebsia e krishter\u00eb na zbulon m\u00eb tej q\u00eb bota \u00ebsht\u00eb b\u00ebr\u00eb me an\u00ebn e Fjal\u00ebs s\u00eb Per\u00ebndis\u00eb, dometh\u00ebn\u00eb me an\u00ebn e Birit t\u00eb Per\u00ebndis\u00eb ose me an\u00ebn e Logos-it si\u00e7 e quan Ungjilltari Joan. Dhe Logos-i s’\u00ebsht\u00eb tjet\u00ebr ve\u00e7se ai q\u00eb mori pastaj form\u00eb njeriu n\u00eb personin historik t\u00eb Iisu Krishtit. Faktin historik t\u00eb mish\u00ebrimit t\u00eb tij s’mund ta kuptojm\u00eb, po t\u00eb mos kemi parasysh shfaqjen e m\u00ebkatit n\u00eb bot\u00eb. Krishti erdhi q\u00eb t\u00eb shp\u00ebtoj\u00eb bot\u00ebn prej m\u00ebkatit. \u00c7’\u00ebsht\u00eb m\u00ebkati sipas doktrin\u00ebs s\u00eb krishter\u00eb? \u00cbsht\u00eb shkelja e vullnetit t\u00eb Per\u00ebndis\u00eb prej njeriut, shk\u00ebputja e k\u00ebtij nga harmonia e par\u00eb, n\u00eb t\u00eb cil\u00ebn qe vendosur me an\u00ebn e krijimit. Bota, dometh\u00ebn\u00eb gjith\u00ebsia e dukshme e formave l\u00ebndore dhe gjith\u00ebsia e padukshme e shpirtrave pure, \u00ebsht\u00eb shprehja e mir\u00ebsis\u00eb s\u00eb Per\u00ebndis\u00eb. Ajo, bota, ka qen\u00eb krijuar q\u00eb t\u00eb g\u00ebzoj\u00eb mir\u00ebsin\u00eb hyjnore. Natyra e saj, e dh\u00ebn\u00eb n\u00eb t\u00eb gjitha veprat q\u00eb e p\u00ebrb\u00ebjn\u00eb, q\u00eb nga mineralet e gjer n\u00eb engj\u00ebjt, \u00ebsht\u00eb nj\u00eb natyr\u00eb pjes\u00ebmarr\u00ebse. Jeta e t\u00eb gjitha krijesave merr pjes\u00eb n\u00eb g\u00ebzimin hyjnor sipas grad\u00ebs s\u00eb natyr\u00ebs q\u00eb kan\u00eb dhe sipas aft\u00ebsis\u00eb me t\u00eb cil\u00ebn ka qen\u00eb pajisur secila. Kjo grad\u00eb e natyr\u00ebs dhe kjo aft\u00ebsi e pjes\u00ebmarrjes \u00ebsht\u00eb parimi i hierarkis\u00eb sipas t\u00eb cilit \u00ebsht\u00eb p\u00ebrb\u00ebr\u00eb bota e krijuar.<\/p>\n

\u00a0 \u00a0 N\u00eb k\u00ebt\u00eb hierarki njeriu z\u00eb nj\u00eb vend qendror. Me an\u00eb t\u00eb trupit ai \u00ebsht\u00eb lidhur me bot\u00ebn fizike, dhe me an\u00eb t\u00eb shpirtit me bot\u00ebn shpirt\u00ebrore. N\u00eb kozmosin e madh, ai \u00ebsht\u00eb nj\u00eb mikrokozmos, si\u00e7 e quante teologu i ditur i Kish\u00ebs son\u00eb, Joan Dhamasqinoi. Qeniet shpirt\u00ebrore t\u00eb krijes\u00ebs, t\u00eb b\u00ebra sipas kor\u00ebs (ikon\u00ebs) dhe sh\u00ebmb\u00eblles\u00ebs s\u00eb Per\u00ebndis\u00eb, jan\u00eb t\u00eb lira, zot\u00ebrojn\u00eb dometh\u00ebn\u00eb vullnet m\u00eb vete. Engj\u00ebjt jan\u00eb t\u00eb lir\u00eb, njeriu \u00ebsht\u00eb i lir\u00eb. Q\u00ebndrimi i tyre n\u00eb harmonin\u00eb e par\u00eb t\u00eb g\u00ebzimit t\u00eb jet\u00ebs varej nga vullneti i tyre i lir\u00eb. G\u00ebzimi p\u00ebr t\u00eb jetuar n\u00eb drit\u00ebn hyjnore ose, me termin legjendar: n\u00eb Parajs\u00eb, \u00ebsht\u00eb aq m\u00eb i madh, sa ky \u00ebsht\u00eb nj\u00eb vep\u00ebr vet\u00ebdash\u00ebse, e mb\u00ebshtetur n\u00eb lirin\u00eb shpirt\u00ebrore. Gjithashtu, mjerimi i r\u00ebnies nga harmonia e Parajs\u00ebs, do jet\u00eb aq m\u00eb i madh, sa ai ka p\u00ebr t\u00eb qen\u00eb nj\u00eb veprim i lir\u00eb. Nj\u00eb pjes\u00eb e engj\u00ebjve u rr\u00ebzua prej harmonis\u00eb qiellore nga shkaku i kryelart\u00ebsis\u00eb. Njeriu gjithashtu, ra duke shkelur me vet\u00ebdashje rregullin e vendosur prej Per\u00ebndis\u00eb. N\u00ebse harmonia parajsore e bot\u00ebs s\u00eb par\u00eb \u00ebsht\u00eb vep\u00ebr e Per\u00ebndis\u00eb me an\u00ebn e Fjal\u00ebs, e liga q\u00eb helmon bot\u00ebn e ka burimin n\u00eb m\u00ebkatin e njeriut t\u00eb par\u00eb. Nj\u00eb gur ka r\u00ebn\u00eb n\u00eb gjol, po r\u00ebnia e tij nuk \u00ebsht\u00eb nj\u00eb akt q\u00eb i p\u00ebrket vet\u00ebm gurit, por ndihet n\u00eb t\u00eb gjith\u00eb gjolin, t\u00eb cilin e turbullon gjer n\u00eb breg.<\/p>\n

\u00a0 \u00a0 N\u00eb gjendjen e re pas r\u00ebnies nga harmonia parajsore, njeriu vuan. Ai v\u00eb re n\u00eb pjes\u00eb t\u00eb tij t\u00eb lig\u00ebn, dhimbjen, vdekjen, i v\u00eb re dhe n\u00eb t\u00eb gjith\u00eb bot\u00ebn q\u00eb e rrethon. M\u00ebkati i tij \u00ebsht\u00eb i ndjesh\u00ebm n\u00eb t\u00eb gjith\u00eb bot\u00ebn dhe e gjith\u00eb bota bashk\u00ebvuan me t\u00eb. Sepse njeriu si mikrokozmos, me fjal\u00eb t\u00eb tjera si p\u00ebrmbledhje e elementeve nga t\u00eb cilat \u00ebsht\u00eb p\u00ebrb\u00ebr\u00eb bota, b\u00ebn q\u00eb e liga nga ai t\u00eb godas\u00eb edhe mbi bot\u00ebn e jashtme. Historia e njer\u00ebzis\u00eb s\u00eb r\u00ebn\u00eb \u00ebsht\u00eb n\u00eb pjes\u00ebn m\u00eb t\u00eb madhe t\u00eb saj historia e m\u00ebkatit n\u00eb zhvillim. Ajo duket si fytyr\u00eb e p\u00ebrmbysur n\u00eb \u00e7rregullim t\u00eb parajs\u00ebs legjendare.<\/p>\n

\u00a0\u00a0\u00a0 Dy ndjenja t\u00eb forta e shtojn\u00eb trishtimin dhe dhimbjen e njeriut t\u00eb r\u00ebn\u00eb: ndjenja e mbetjes jasht\u00eb harmonis\u00eb s\u00eb lart\u00eb t\u00eb bot\u00ebs shpirt\u00ebrore dhe refuzimi p\u00ebr ta pranuar krejt\u00ebsisht gjendjen e mjerimit n\u00eb t\u00eb cil\u00ebn e shijon dhe e heq fajin.<\/p>\n

\u00a0 \u00a0 Format e ndryshme t\u00eb fes\u00eb, t\u00eb cilat i ka p\u00ebrfytyruar, sistemet e filozofis\u00eb t\u00eb cilat i ka nd\u00ebrtuar, veprat e artit p\u00ebr t\u00eb cilat lavd\u00ebrohej, sikur s’kan\u00eb tjet\u00ebr kuptim ve\u00e7 atij t\u00eb ngritjes s\u00eb nj\u00eb kulle simbolike t\u00eb Babelit drejt Parajs\u00ebs prej s\u00eb cil\u00ebs ka qen\u00eb d\u00ebbuar. Ajo q\u00eb \u00ebsht\u00eb ve\u00e7an\u00ebrisht interesante n\u00eb historin\u00eb e kultur\u00ebs njer\u00ebzore \u00ebsht\u00eb q\u00eb legjenda e Parajs\u00ebs s\u00eb humbur gjendet n\u00eb t\u00eb gjith\u00eb popujt, n\u00eb t\u00eb gjitha koh\u00ebt. Me fjal\u00eb t\u00eb tjera, ideja e p\u00ebrsosm\u00ebris\u00eb dhe d\u00ebshira p\u00ebr t\u00eb nuk u shua n\u00eb shpirtin e njeriut t\u00eb r\u00ebn\u00eb. Mir\u00ebpo tragjedia e tij \u00ebsht\u00eb paaft\u00ebsia p\u00ebr t’u ngritur me vet\u00eb fuqit\u00eb e tij n\u00eb t\u00eb mir\u00ebn q\u00eb d\u00ebshiron, n\u00eb p\u00ebrsosm\u00ebrin\u00eb e jet\u00ebs prej s\u00eb cil\u00ebs \u00ebsht\u00eb rr\u00ebzuar.<\/p>\n

\u00a0\u00a0\u00a0 Dhimbja n\u00eb k\u00ebt\u00eb bot\u00eb s’\u00ebsht\u00eb nj\u00eb realitet p\u00ebrbri atij t\u00eb jet\u00ebs, po zbraz\u00ebtia e k\u00ebsaj jete q\u00eb ka mbetur pas Parajs\u00ebs s\u00eb humbur.<\/p>\n

\u00a0 \u00a0 Mish\u00ebrimi i Shp\u00ebtimtarit dhe larja e fajit njer\u00ebzor me an\u00ebn e kryq\u00ebzimit e \u00e7elin p\u00ebrs\u00ebri port\u00ebn e parajs\u00ebs shpirt\u00ebrore. Me an\u00ebn e Logos-it u krijua harmonia e par\u00eb e bot\u00ebs, me an\u00ebn e Logos-it t\u00eb mish\u00ebruar do t\u00eb rivendoset. Krisht\u00ebrimi \u00ebsht\u00eb krijimi i dyt\u00eb i bot\u00ebs. Organi me an\u00ebn e t\u00eb cilit derdhen p\u00ebrs\u00ebri n\u00eb jet\u00eb veprimet e hirit hyjnor, \u00ebsht\u00eb Kisha. Dera e saj \u00ebsht\u00eb porta e rihapur e Parajs\u00ebs.<\/p>\n

\u00a0 \u00a0 \u00c7’\u00ebsht\u00eb vall\u00eb Kisha e Krishtit dhe si e kryen ajo vepr\u00ebn e shenjt\u00ebrimit t\u00eb jet\u00ebs son\u00eb? P\u00ebr t’iu p\u00ebrgjigjur k\u00ebsaj pyetjeje, do t\u00eb lejohem t\u00eb rikujtoj k\u00ebtu, n\u00eb pak rreshta, vizionin e admiruar mbi Kish\u00ebn, t\u00eb nj\u00eb shkrimtari t\u00eb madh t\u00eb koh\u00ebs klasike t\u00eb Krisht\u00ebrimit: t\u00eb Dhionis Areopagjitit.<\/p>\n

\u00a0 \u00a0 N\u00ebse t\u00eb gjitha sa jan\u00eb b\u00ebr\u00eb, u b\u00ebn\u00eb me an\u00eb t\u00eb Fjal\u00ebs, dhe n\u00ebse t\u00eb gjitha sa jan\u00eb rind\u00ebrtuar, u rind\u00ebrtuan me an\u00eb t\u00eb Fjal\u00ebs s\u00eb mish\u00ebruar, at\u00ebher\u00eb cili \u00ebsht\u00eb q\u00ebllimi i Kish\u00ebs, q\u00eb u themelua prej Shp\u00ebtimtarit?<\/p>\n

\u00a0 \u00a0 Dhionisi e nj\u00ebjt\u00ebson Kish\u00ebn me vet\u00eb vepr\u00ebn e rind\u00ebrtimit t\u00eb bot\u00ebs, t\u00eb kryer prej Shp\u00ebtimtarit. Kisha \u00ebsht\u00eb rregulli vet\u00eb n\u00eb t\u00eb cilin z\u00eb vend krijesa e \u00e7liruar nga m\u00ebkati dhe e rivendosur n\u00eb harmoni me Per\u00ebndin\u00eb. E gjith\u00eb krijesa, sa ajo e padukshmja aq edhe e dukshmja \u00ebsht\u00eb e p\u00ebrb\u00ebr\u00eb n\u00eb m\u00ebnyr\u00eb hierarkike, q\u00eb nga qeniet e larta t\u00eb engj\u00ebjve, n\u00eb njer\u00ebzit, n\u00eb kafsh\u00ebt, bim\u00ebt dhe gjer n\u00eb mineralet. T\u00eb gjitha k\u00ebto vepra t\u00eb krijuara nga Zoti, marrin pjes\u00eb me faktin q\u00eb ekzistojn\u00eb, bim\u00ebt sepse kan\u00eb jet\u00eb, kafsh\u00ebt sepse kan\u00eb shpirt, njer\u00ebzit sepse kan\u00eb shpirt t\u00eb arsyesh\u00ebm, engj\u00ebjt sepse jan\u00eb frym\u00eb patrup. Kjo shum\u00ebllojshm\u00ebri e pafund e veprave n\u00eb bot\u00eb e gjen nj\u00ebj\u00ebsin\u00eb dhe harmonin\u00eb e saj me an\u00ebn e dashuris\u00eb s\u00eb Per\u00ebndis\u00eb q\u00eb i mban n\u00eb rregullin e t\u00ebr\u00ebsis\u00eb s\u00eb madhe t\u00eb krijes\u00ebs. Kisha e Krishtit, si nj\u00eb institut me an\u00ebn e t\u00eb cilit Per\u00ebndia vadit bot\u00ebn me drit\u00ebn e dashuris\u00eb, p\u00ebrzihet k\u00ebshtu me t\u00ebr\u00ebsin\u00eb e madhe t\u00eb krijes\u00ebs. Mund t\u00eb themi se ajo \u00ebsht\u00eb sistemi i organizimit t\u00eb jet\u00ebs kozmike t\u00eb rip\u00ebrt\u00ebritur me an\u00ebn e hirit.<\/p>\n

\u00a0 \u00a0 Ajo p\u00ebrb\u00ebhet n\u00eb qenien e saj prej dy lloj hierarkish, nj\u00ebra q\u00eb ka lidhje me bot\u00ebn e padukshme, tjetra i p\u00ebrgjigjet bot\u00ebs s\u00eb dukshme.<\/p>\n

\u00a0 \u00a0 Hierarkia qiellore e bot\u00ebs s\u00eb padukshme \u00ebsht\u00eb organizimi i engj\u00ebjve n\u00eb tre urdhra t\u00eb m\u00ebdhenj, duke u p\u00ebrb\u00ebr\u00eb secili prej tri n\u00ebnndarjesh t\u00eb tjera. Gjithsej jan\u00eb n\u00ebnt\u00eb \u00e7eta engj\u00ebjsh.<\/p>\n

\u00a0 \u00a0 Hierarkia e bot\u00ebs s\u00eb dukshme \u00ebsht\u00eb organizimi i njer\u00ebzve sipas shembullit t\u00eb hierarkis\u00eb qiellore. Ajo na paraqitet me dy urdhra kryesor\u00eb, q\u00eb p\u00ebrb\u00ebhen secili prej tri n\u00ebnndarjesh.<\/p>\n

\u00a0 \u00a0 I pari urdh\u00ebr \u00ebsht\u00eb ai kishtar n\u00eb kuptimin e zakonsh\u00ebm. P\u00ebrb\u00ebhet nga t\u00eb tri gradat e prift\u00ebris\u00eb: episkop\u00ebt, prift\u00ebrinjt\u00eb e dhjakon\u00ebt. I dyti \u00ebsht\u00eb ai i besimtar\u00ebve dhe p\u00ebrb\u00ebhet nga tri kategori: nistor\u00ebt, p\u00ebrparimtar\u00ebt dhe t\u00eb p\u00ebrsosurit n\u00eb jet\u00ebn e krishter\u00eb.<\/p>\n

\u00a0 \u00a0Kreu i hierarkive \u00ebsht\u00eb Iisu Krishti, i cili i udh\u00ebheq dhe i rregullon n\u00eb t\u00eb mir\u00ebn. Gjithsecila hierarki qiellore ose tok\u00ebsore, imiton Per\u00ebndin\u00eb ose pason vullnetin e Tij. Edhe sikund\u00ebr Per\u00ebndia n\u00eb qenien e tij misterioze dhe t\u00eb pakuptueshme p\u00ebr ne, \u00ebsht\u00eb past\u00ebrti, \u00ebsht\u00eb drit\u00eb dhe p\u00ebrsosm\u00ebri, veprimet q\u00eb kryejn\u00eb hierarkit\u00eb jan\u00eb po ato t\u00eb pastrimit, t\u00eb ndri\u00e7imit dhe t\u00eb p\u00ebrsosjes. Prej nj\u00eb shkalle n\u00eb tjetr\u00ebn, duke filluar nga lart posht\u00eb, nga urdh\u00ebruesit n\u00eb t\u00eb urdh\u00ebruarit, jepen dhuntit\u00eb e pranuara nga Per\u00ebndia dhe kryhen sh\u00ebrbesat e pastrimit, t\u00eb ndri\u00e7imit dhe t\u00eb p\u00ebrsosjes. N\u00ebn dinamizmin e k\u00ebtij veprimi p\u00ebr shenjt\u00ebrim ose hyjnizim t\u00eb bot\u00ebs, an\u00ebtar\u00ebt e \u00e7do shkalle pastrohen, ndri\u00e7ohen dhe p\u00ebrsosen nga ata t\u00eb shkall\u00ebs m\u00eb t\u00eb lart\u00eb dhe n\u00eb radh\u00ebn e tyre, p\u00ebrmbushin po at\u00eb sh\u00ebrbim t\u00eb trifisht\u00eb p\u00ebrmbi ata t\u00eb shkall\u00ebs m\u00eb t\u00eb ul\u00ebt q\u00eb vjen pas tyre.<\/p>\n

\u00a0 \u00a0N\u00eb hierarkin\u00eb kishtare, dhjakon\u00ebt pastrojn\u00eb besimtar\u00ebt nistor\u00eb n\u00eb pun\u00ebt e bes\u00ebs, prift\u00ebrinjt\u00eb shenjt\u00ebrojn\u00eb p\u00ebrparimtar\u00ebt dhe episkop\u00ebt p\u00ebrplot\u00ebsojn\u00eb ata q\u00eb ecin drejt p\u00ebrsosjes.<\/p>\n

\u00a0 \u00a0 Hierarkia tok\u00ebsore ndryshon nga Hierarkia qiellore prej faktit se atje lart, n\u00eb fush\u00ebn e shpirtrave t\u00eb kulluar, nuk kryhen misteret e shenjta. K\u00ebto, duke qen\u00eb simbole l\u00ebndore n\u00ebn t\u00eb cil\u00ebt u jepen besimtar\u00ebve dhuntit\u00eb e padukshme, jan\u00eb t\u00eb nevojshme vet\u00ebm n\u00eb bot\u00ebn ton\u00eb t\u00eb p\u00ebrb\u00ebr\u00eb prej shpirti dhe prej l\u00ebnde. Mir\u00ebpo hierarkia e ul\u00ebt \u00ebsht\u00eb p\u00ebrb\u00ebr\u00eb sipas shembullit t\u00eb hierarkis\u00eb s\u00eb lart\u00eb, jo vet\u00ebm n\u00eb lidhje me sh\u00ebrbesat e dh\u00ebnies s\u00eb dhur\u00ebtive pastruese, ndri\u00e7uese dhe p\u00ebrplot\u00ebsuese, por edhe n\u00eb lidhje me adhurimin e Per\u00ebndis\u00eb. Kulti hyjnor \u00ebsht\u00eb nj\u00eb mesh\u00eb engj\u00ebllore n\u00eb qiell dhe nj\u00eb mesh\u00eb nj\u00ebkoh\u00ebsisht n\u00eb tok\u00eb.<\/p>\n

\u00a0 \u00a0 E lart\u00eb n\u00eb bukurin\u00eb e saj, kjo pamje e bot\u00ebs s\u00eb organizuar n\u00eb Kish\u00eb, na i paraqet hierarkit\u00eb si nj\u00eb katarakt prej t\u00eb cilit derdhen p\u00ebrmbi bot\u00ebn dashuria dhe dhur\u00ebtit\u00eb e Per\u00ebndis\u00eb dhe nj\u00ebkoh\u00ebsisht si nj\u00eb organiz\u00ebm ideal me an\u00ebn e t\u00eb cilit t\u00eb falurat e krijesave ngrihen drejt Per\u00ebndis\u00eb. Sepse harmonia e bot\u00ebs, e rivendosur prej Shp\u00ebtimtarit, p\u00ebrb\u00ebhet nga dashuria reciproke nd\u00ebrmjet krijesave n\u00eb mes tyre, t\u00eb v\u00ebllaz\u00ebruar p\u00ebrmbi ndryshimet e tyre n\u00eb nj\u00ebsin\u00eb hyjnore.<\/p>\n

\u00a0 \u00a0 K\u00ebt\u00eb pik\u00ebpamje pankishtare t\u00eb Dhionis Areopagjitit e shohim t\u00eb sh\u00ebnuar dhe n\u00eb vendet tona t\u00eb faljes. Lart, n\u00eb vendin m\u00eb t\u00eb lart\u00eb t\u00eb nd\u00ebrtes\u00ebs, zot\u00ebron fytyra e pikturuar e Shp\u00ebtimtarit. Menj\u00ebher\u00eb pas Tij \u00ebsht\u00eb pikturuar e ashtuquajtura “Mesh\u00eb engj\u00ebllore” q\u00eb simbolizon hierarkin\u00eb qiellore dhe posht\u00eb, n\u00eb altar, hierarkia kishtare kryen mesh\u00ebn n\u00eb t\u00eb cil\u00ebn merr pjes\u00eb populli. Transmetimi i dhur\u00ebtive dhe faljet n\u00eb Kish\u00eb b\u00ebhen n\u00ebn ndjenj\u00ebn e solidaritetit t\u00eb t\u00eb gjith\u00eb krijes\u00ebs s\u00eb dukshme dhe t\u00eb padukshme. Nuk merr pjes\u00eb vet\u00ebm njeriu n\u00eb misterin e shenjt\u00ebrimit t\u00eb jet\u00ebs, po natyra e t\u00ebr\u00eb me gjallesat dhe gj\u00ebrat q\u00eb gjenden mbi t\u00eb. N\u00ebse turbullimi dhe disharmonia kan\u00eb hyr\u00eb n\u00eb bot\u00eb me an\u00eb t\u00eb m\u00ebkatit t\u00eb njeriut, shp\u00ebtimi dhe shenjt\u00ebrimi i tij ndihen si nj\u00eb pastrim dhe si nj\u00eb g\u00ebzim p\u00ebr t\u00eb gjith\u00eb krijes\u00ebn. Kuptimin e k\u00ebtij solidariteti kozmik e shohim t\u00eb zbatuar n\u00eb Eukologjin\u00eb ton\u00eb Orthodhokse, e cila p\u00ebrmban urata p\u00ebr shenjt\u00ebrimin e t\u00eb gjitha qenieve dhe gj\u00ebrave. N\u00eb drit\u00ebn e saj Kisha Orthodhokse paraqitet si nj\u00eb filt\u00ebr kolosal me an\u00ebn e t\u00eb cilit njeriu dhe natyra pastrohen nga njollat e m\u00ebkatit dhe ndri\u00e7ohen p\u00ebr t’u b\u00ebr\u00eb t\u00eb p\u00ebrsosur.<\/p>\n

\u00a0 \u00a0 Ky organiz\u00ebm shpirt\u00ebror, i gjer\u00eb sa bota, duke patur n\u00eb krye Krishtin Pandokrator dhe si pjes\u00ebtar\u00eb gjith\u00eb krijesat t\u00eb caktuara n\u00eb shkall\u00eb hierarkike, nuk parashikon n\u00eb asnj\u00eb vend ndonj\u00eb fron t\u00eb posa\u00e7\u00ebm p\u00ebr ndonj\u00eb at\u00eb t\u00eb shenjt\u00eb. Krishti \u00ebsht\u00eb aktualiteti i p\u00ebrjetsh\u00ebm i Kish\u00ebs dhe nj\u00eb z\u00ebvend\u00ebs i tij, do t\u00eb thot\u00eb munges\u00eb ose largim i Krishtit. Nj\u00eb herezi e till\u00eb dhe nj\u00eb kryelart\u00ebsi e till\u00eb s’ka vend n\u00eb bot\u00ebkuptimin ton\u00eb orthodhoks, ku an\u00ebtar\u00ebt e nj\u00eb shkalle hierarkike jan\u00eb t\u00eb njish\u00ebm p\u00ebr shkak t\u00eb misionit harizmatik, dhe jo nga e drejta e trash\u00ebgimit historik ose e sundimit p\u00ebrmbi bot\u00ebn.<\/p>\n

\u00a0 \u00a0 Hierarkit\u00eb, q\u00eb nga ato thjesht shpirt\u00ebrore gjer n\u00eb ato t\u00eb tok\u00ebs, dallohen sidomos me an\u00eb t\u00eb sh\u00ebrbimeve q\u00eb superior\u00ebt kan\u00eb ndaj inferior\u00ebve. Sa m\u00eb e lart\u00eb \u00ebsht\u00eb shkalla ose grada, aq m\u00eb i madh \u00ebsht\u00eb sh\u00ebrbimi ndaj m\u00eb t\u00eb ultit. T\u00eb pastrosh, t\u00eb ndri\u00e7osh dhe t\u00eb p\u00ebrplot\u00ebsosh ata q\u00eb ke n\u00ebn ty, do t\u00eb thot\u00eb t\u00eb b\u00ebhesh sh\u00ebrb\u00ebtor i tyre, sipas fjal\u00ebs s\u00eb Krishtit.<\/p>\n

\u00a0 \u00a0 P\u00ebrve\u00e7 k\u00ebtyre, ideja e hierarkis\u00eb, e marr\u00eb si vet\u00eb formimi shpirt\u00ebror i bot\u00ebs, i p\u00ebrgjigjet parimit fillestar q\u00eb n\u00eb natyr\u00eb s’ka nj\u00ebj\u00ebsi, po nj\u00eb shum\u00ebllojshm\u00ebri pa mbarim. \u00c7do gj\u00eb \u00ebsht\u00eb di\u00e7ka m\u00eb vete dhe merr pjes\u00eb n\u00eb g\u00ebzimin e jet\u00ebs dhe t\u00eb adhurimit t\u00eb Zotit, sipas aft\u00ebsis\u00eb s\u00eb ve\u00e7ant\u00eb me t\u00eb cil\u00ebn ka qen\u00eb pajisur q\u00eb n\u00eb krijim. Nj\u00ebj\u00ebsia, v\u00ebllaz\u00ebrimi dhe liria, n\u00eb kuptimin materialist dhe anarkik… jan\u00eb gj\u00ebra q\u00eb nuk i p\u00ebrgjigjen konstitucionit hierarkik t\u00eb bot\u00ebs. N\u00eb Krisht\u00ebrim, nj\u00ebj\u00ebsia u jep t\u00eb drejt\u00eb t\u00eb gjith\u00ebve t\u00eb marrin pjes\u00eb n\u00eb shp\u00ebtim; v\u00ebllaz\u00ebrimi i detyron t\u00eb fuqishmit ndaj t\u00eb dobt\u00ebve, t\u00eb pasurit ndaj t\u00eb varf\u00ebrve, superior\u00ebt ndaj inferior\u00ebve dhe po k\u00ebshtu nga posht\u00eb lart dhe liria, dometh\u00ebn\u00eb vullneti n\u00eb vetvete, \u00ebsht\u00eb parimi vet\u00eb me an\u00ebn e t\u00eb cilit inkuadrohemi me d\u00ebshir\u00ebn ton\u00eb n\u00eb hierarkin\u00eb shpirt\u00ebrore duke marr\u00eb p\u00ebrsip\u00ebr sh\u00ebrbime dhe detyrime q\u00eb jan\u00eb t\u00eb nevojshme p\u00ebr shp\u00ebtimin dhe p\u00ebrsosjen. Jeta n\u00eb hierarki mb\u00ebshtetet n\u00eb p\u00eblqimin me dashje dhe p\u00eblqim pa liri nuk ka.<\/p>\n

\u00a0 \u00a0 Orthodhoksia i p\u00ebrqafon n\u00eb m\u00ebnyr\u00eb t\u00eb njishme njer\u00ebzit, cilado qoft\u00eb p\u00ebrdh\u00ebnia dhe aft\u00ebsia e tyre natyrore. P\u00ebr at\u00eb nuk ekzistojn\u00eb klasa shoq\u00ebrore, ose kategori t\u00eb preferuara n\u00eb d\u00ebm t\u00eb t\u00eb tjerave. Gabimi i formacioneve t\u00eb tjera fetare p\u00ebr t’u mb\u00ebshtetur n\u00eb disa klasa kund\u00ebr t\u00eb tjerave, \u00ebsht\u00eb di\u00e7ka e huaj p\u00ebr frym\u00ebn e Kish\u00ebs son\u00eb…<\/p>\n

\u00a0 \u00a0 Po aq e koh\u00ebs dhe e kuptuar keq \u00ebsht\u00eb dhe \u00e7\u00ebshtja e lidhjes nd\u00ebrmjet Orthodhoksis\u00eb dhe komb\u00ebsis\u00eb. \u00cbsht\u00eb e v\u00ebrtet\u00eb se n\u00eb Kish\u00ebn e Krishtit s’ka “grek\u00eb ose judheas” sepse t\u00eb gjith\u00eb fiset e dheut kan\u00eb vend n\u00eb organizmin e saj shpirt\u00ebror, me p\u00ebrpjes\u00ebtime kozmike. Por ky universaliz\u00ebm e zhduk vall\u00eb partikularizmin e formave natyrore, t\u00eb cilin e vesh jeta n\u00eb shum\u00ebllojshm\u00ebrin\u00eb e saj t\u00eb pafund? Po t\u00eb pranojm\u00eb se universalizmi shpirt\u00ebror i Orthodhoksis\u00eb pretendon nj\u00eb uniformizim n\u00eb fush\u00ebn natyrore t\u00eb krijesave, do t\u00eb lipsej t\u00eb besonim se Per\u00ebndia, e cila e krijoi bot\u00ebn t\u00eb shum\u00ebllojshme dhe pajisi me aft\u00ebsi t\u00eb posa\u00e7me \u00e7do gj\u00eb, do kthehej tani kund\u00ebr krijes\u00ebs t\u00eb Tij. Gj\u00eb kjo q\u00eb \u00ebsht\u00eb nj\u00eb absurditet. Orthodhoksia pason ose ndjek nj\u00ebj\u00ebsin\u00eb n\u00eb frym\u00eb, n\u00eb shpirt, dhe p\u00ebr t’ia arrir\u00eb k\u00ebtij q\u00ebllimi, niset nga shum\u00ebllojshm\u00ebria natyrore e bot\u00ebs. Nx\u00ebn\u00ebsit e\u00a0Zotit, duke u nisur p\u00ebr misionariz\u00ebm, nuk e b\u00ebn\u00eb k\u00ebt\u00eb me mendimin t\u00eb kthejn\u00eb gjith\u00eb kombet n\u00eb nj\u00eb lloj esperanto t\u00eb p\u00ebrgjithshme, po hiri i Zotit u dha atyre fuqin\u00eb t\u00eb flasin gjuh\u00ebt e t\u00eb gjith\u00eb popujve n\u00eb t\u00eb cil\u00ebt shkonin. Kush d\u00ebshiron t’u imponoj\u00eb popujve nj\u00eb gjuh\u00eb t\u00eb vetme, s’merr parasysh frym\u00ebn dhe mrekullin\u00eb e dit\u00ebs s\u00eb zbritjes s\u00eb Frym\u00ebs s\u00eb Shenjt\u00eb. Orthodhoksia ec\u00ebn sipas kuptimit t\u00eb k\u00ebsaj \u00e7udie, duke respektuar gjuh\u00ebn dhe individualitetin komb\u00ebtar t\u00eb \u00e7do populli. Kombet, pra, jan\u00eb nj\u00ebsi t\u00eb shum\u00ebllojshme t\u00eb natyr\u00ebs s\u00eb krijuar dhe ato hyjn\u00eb n\u00eb organizmin hierarkik t\u00eb Kish\u00ebs. Dhionis Areopagjiti, duke folur p\u00ebr detyrat e engj\u00ebjve, na thot\u00eb se \u00e7do qytet dhe \u00e7do popull ka kryeengj\u00ebllin e tij udh\u00ebheq\u00ebs. Me fjal\u00eb t\u00eb tjera nj\u00ebsit\u00eb natyrore t\u00eb popujve marrin pjes\u00eb si t\u00eb tilla n\u00eb jet\u00ebn hierarkike t\u00eb spiritualitetit t\u00eb krishter\u00eb.<\/p>\n

\u00a0 \u00a0 Orthodhoksia n\u00eb organizimin e saj tok\u00ebsor pasqyron plot\u00ebsisht k\u00ebt\u00eb frym\u00eb t\u00eb doktrin\u00ebs, kur lejon format lokale n\u00eb trupin komb\u00ebtar. Aq kisha jan\u00eb sa edhe kombet, ashtu si aq pjes\u00eb lokale t\u00eb Kish\u00ebs Ekumenike ose kozmike. N\u00eb t\u00eb gjitha k\u00ebto nj\u00ebsi lokale, jan\u00eb t\u00eb vlefshme po ato hierarki, po ato veprime harizmatike t\u00eb tyre, po ajo dogm\u00eb, po ajo bes\u00eb n\u00eb shp\u00ebtim… Orthodhoksia me fjal\u00eb t\u00eb tjera lokalizon \u00e7ka \u00ebsht\u00eb universale, n\u00eb kund\u00ebrshtim me besimet e tjera q\u00eb universalizojn\u00eb \u00e7ka \u00ebsht\u00eb lokale. Sepse kreu i Kish\u00ebs son\u00eb s’\u00ebsht\u00eb nj\u00eb z\u00ebvend\u00ebs \u00e7far\u00ebdo, po vet\u00eb Krishti Pandokrator. Dhe Krishti si natyr\u00eb hyjnore ndodhet kudo, \u00ebsht\u00eb kudo dhe n\u00eb \u00e7do vend qendra e vatra e jet\u00ebs son\u00eb.<\/p>\n","protected":false},"excerpt":{"rendered":"

ORTHODHOKSIA, KUPTIMI YN\u00cb P\u00cbR JET\u00cbN N.Crainic, Profesor i Universitetit t\u00eb Bukureshtit P\u00ebrkthyer n\u00eb shqip nga Dhimit\u00ebr Beduli Botim i Kish\u00ebs Orthodhokse Autoqefale t\u00eb Shqip\u00ebris\u00eb Tiran\u00eb, 1994 \u00a0\u00a0\u00a0 T\u00eb paturit e nj\u00eb kuptimi p\u00ebr jet\u00ebn, \u00ebsht\u00eb nj\u00eb e drejt\u00eb, nj\u00eb cil\u00ebsi e shpirtit njer\u00ebzor. Mineralet ekzistojn\u00eb pa e patur. Bim\u00ebt ekzistojn\u00eb dhe rrojn\u00eb pa e pandehur. Kafsh\u00ebt ekzistojn\u00eb, rrojn\u00eb dhe kan\u00eb nj\u00eb shpirt t\u00eb paaft\u00eb p\u00ebr<\/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-2035","post","type-post","status-publish","format-standard","hentry","category-kendveshtrimi-orthodhoks","tag-kendveshtrimi-orthodhoks"],"acf":[],"yoast_head":"\nORTHODHOKSIA, KUPTIMI YN\u00cb P\u00cbR JET\u00cbN - 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\/orthodhoksia-kuptimi-yne-per-jeten\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"ORTHODHOKSIA, KUPTIMI YN\u00cb P\u00cbR JET\u00cbN - Kisha Orthodh\u03bfkse Autoqefale e Shqip\u00ebris\u00eb\" \/>\n<meta property=\"og:description\" content=\"ORTHODHOKSIA, KUPTIMI YN\u00cb P\u00cbR JET\u00cbN N.Crainic, Profesor i Universitetit t\u00eb Bukureshtit P\u00ebrkthyer n\u00eb shqip nga Dhimit\u00ebr Beduli Botim i Kish\u00ebs Orthodhokse Autoqefale t\u00eb Shqip\u00ebris\u00eb Tiran\u00eb, 1994 \u00a0\u00a0\u00a0 T\u00eb paturit e nj\u00eb kuptimi p\u00ebr jet\u00ebn, \u00ebsht\u00eb nj\u00eb e drejt\u00eb, nj\u00eb cil\u00ebsi e shpirtit njer\u00ebzor. 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