{"id":2036,"date":"2013-04-04T12:10:38","date_gmt":"2013-04-04T12:10:38","guid":{"rendered":""},"modified":"2021-10-11T11:54:38","modified_gmt":"2021-10-11T09:54:38","slug":"parimet-baze-te-antropologjise-orthodhokse-lidhur-me-te-drejtat-themelore-te-njeriut","status":"publish","type":"post","link":"https:\/\/orthodoxalbania.org\/2020\/2013\/04\/04\/parimet-baze-te-antropologjise-orthodhokse-lidhur-me-te-drejtat-themelore-te-njeriut\/","title":{"rendered":"Parimet baz\u00eb t\u00eb antropologjis\u00eb Orthodhokse lidhur me t\u00eb drejtat themelore t\u00eb njeriut – Kryepiskopi Anastas"},"content":{"rendered":"

Parimet baz\u00eb t\u00eb antropologjis\u00eb Orthodhokse lidhur me t\u00eb drejtat themelore t\u00eb njeriut<\/strong><\/h4>\n

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

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\u00a0 \u00a0 \u00a0 \u00a0 Q\u00eb t\u00eb b\u00ebhet m\u00eb i qart\u00eb imazhi rreth njeriut, q\u00eb p\u00ebrb\u00ebn baz\u00ebn e mendimit orthodhoks, do t’i referohemi n\u00eb m\u00ebnyr\u00eb p\u00ebrmbledh\u00ebse pik\u00ebpamjes s\u00eb krishter\u00eb orthodhokse rreth njeriut. Sigurisht, nj\u00eb referim i till\u00eb nuk do t\u00eb thot\u00eb d\u00ebshir\u00eb p\u00ebr t\u00eb imponuar k\u00ebto pik\u00ebpamje n\u00eb dokumentet nd\u00ebrkomb\u00ebtare. Thjesht \u00ebsht\u00eb fjala p\u00ebr nj\u00eb analiz\u00eb m\u00eb t\u00eb kujdesshme t\u00eb bindjeve themelore t\u00eb krishtera, q\u00eb automatikisht ndikojn\u00eb n\u00eb q\u00ebndrimin dhe mendimin ton\u00eb p\u00ebr sa u p\u00ebrket t\u00eb drejtave t\u00eb njeriut.<\/p>\n

\u00a0 \u00a0 Nj\u00eb p\u00ebrmbledhje e antropologjis\u00eb orthodhokse<\/strong><\/h4>\n

\u00a0 \u00a01.\u00a0<\/strong>\u00a0 \u00a0a)<\/strong> Guri themeltar i antropologjis\u00eb s\u00eb krishter\u00eb mbetet bindja se Per\u00ebndia e krijoi Adhamin “sipas ikon\u00ebs s\u00eb Per\u00ebndis\u00eb” (Gjen. 5:1).<\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0Mbi k\u00ebt\u00eb themel \u00ebsht\u00eb nd\u00ebrtuar \u00e7do pik\u00ebpamje e m\u00ebtejshme biblike p\u00ebr njeriun. Dhiata e Re thekson, gjithashtu, se njeriu \u00ebsht\u00eb krijim i per\u00ebndish\u00ebm (Matt. 19:4, Vepr. 17:28), se \u00ebsht\u00eb b\u00ebr\u00eb sipas ikon\u00ebs s\u00eb Per\u00ebndis\u00eb (Kol. 3:10) dhe sipas sh\u00ebmb\u00ebllimit t\u00eb Tij (Jak. 3:9). Per\u00ebndia zbulohet jo thjesht si “Qenie Supreme”, por si Per\u00ebndi personale, esenca e s\u00eb cil\u00ebs \u00ebsht\u00eb nj\u00ebshm\u00ebria dhe pjes\u00ebmarrja e personave. Nj\u00ebshm\u00ebri n\u00eb Tre dhe Trini n\u00eb Nj\u00eb; “shoq\u00ebri dashurie” e p\u00ebrkryer. “Sh\u00ebmb\u00ebllimi” i ofrohet njeriut si nj\u00eb mund\u00ebsi dhe jo si nj\u00eb fakt i kryer. P\u00ebrfundimisht, ai arrihet me veprimin e Shpirtit t\u00eb Shenjt\u00eb.<\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0I t\u00ebr\u00eb njer\u00ebzimi e ka prejardhjen nga \u00e7ifti njer\u00ebzor q\u00eb ka krijuar Per\u00ebndia; rrjedhimisht, t\u00eb gjith\u00eb njer\u00ebzit, pavar\u00ebsisht nga raca, ngjyra, gjuha, kultura, jan\u00eb t\u00eb pajisur me dinjitetin e prejardhjes s\u00eb tyre hyjnore. Nd\u00ebrsa mendimi per\u00ebndimor ka theksuar m\u00eb tep\u00ebr si karakteristik\u00eb t\u00eb k\u00ebsaj ikone t\u00eb per\u00ebndishme mendjen, intelektin dhe vullnetin, theologjia lindore ka n\u00ebnvizuar n\u00eb ve\u00e7anti elementin e liris\u00eb dhe t\u00eb dashuris\u00eb, duke v\u00ebn\u00eb si qend\u00ebr referimi shoq\u00ebrin\u00eb e personave t\u00eb Trinis\u00eb s\u00eb Shenjt\u00eb n\u00eb liri dhe harmoni dashurie.<\/p>\n

b)<\/strong>\u00a0\u00a0 \u00a0Por, Per\u00ebndia nuk \u00ebsht\u00eb thjesht Krijuesi; \u00ebsht\u00eb dhe At\u00eb i t\u00eb gjith\u00eb njer\u00ebzve. Kjo pik\u00ebpamje theksohet n\u00eb m\u00ebnyr\u00eb t\u00eb p\u00ebrs\u00ebritur dhe me emfaz\u00eb n\u00eb Dhiat\u00ebn e Re (p.sh. Matt. 6:9, 23:99; Rom. 1:7) dhe lidhet drejtp\u00ebrs\u00ebdrejti me bindjen se t\u00eb gjith\u00eb njer\u00ebzit, pa asnj\u00eb p\u00ebrjashtim, jan\u00eb bij t\u00eb Tij, rrjedhimisht jan\u00eb v\u00ebllez\u00ebr me nj\u00ebri- tjetrin. Origjin\u00ebn e p\u00ebrbashk\u00ebt t\u00eb t\u00eb gjith\u00eb njer\u00ebzve nga fryma krijuese e Per\u00ebndis\u00eb, e ka theksuar n\u00eb m\u00ebnyr\u00eb shpreh\u00ebse Apostull Pavli n\u00eb Areopagun e Athin\u00ebs:<\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0“Per\u00ebndia b\u00ebri bot\u00ebn dhe t\u00eb gjith\u00eb sa jan\u00eb n\u00eb t\u00eb… edhe b\u00ebri prej nj\u00eb gjaku \u00e7do komb njer\u00ebzish” (Vepr. 17: 24, 26). K\u00ebshtu, i t\u00ebr\u00eb njer\u00ebzimi mbetet nj\u00eb unitet i madh, i pandar\u00eb me qend\u00ebr baz\u00eb ekzistence Per\u00ebndin\u00eb Triadik t\u00eb gjall\u00eb: “Nj\u00eb Per\u00ebndi dhe At\u00eb i t\u00eb gjith\u00ebve, i cili \u00ebsht\u00eb p\u00ebrmbi t\u00eb gjith\u00eb, edhe me an\u00ebn e t\u00eb gjith\u00ebve, edhe nd\u00ebr t\u00eb gjith\u00eb” (Efes. 4:6).<\/p>\n

c)<\/strong>\u00a0\u00a0 \u00a0Nuk \u00ebsht\u00eb vet\u00ebm fakti i origjin\u00ebs s\u00eb p\u00ebrbashk\u00ebt q\u00eb i lidh njer\u00ebzit n\u00eb nj\u00eb familje, por dhe destinacioni i tyre. Q\u00ebllimi i ekzistenc\u00ebs s\u00eb tyre \u00ebsht\u00eb q\u00eb, me hirin e Per\u00ebndis\u00eb, t\u00eb aktivizojn\u00eb mund\u00ebsit\u00eb e tyre t\u00eb dh\u00ebna nga Per\u00ebndia dhe t\u00eb l\u00ebvizin drejt: “sipas sh\u00ebmb\u00eblltyr\u00ebs”. T\u00eb lart\u00ebsohen, nga nj\u00eb bashkekzistenc\u00eb e thjesht\u00eb biologjike, n\u00eb nj\u00eb shoq\u00ebri thelb\u00ebsore personash, n\u00eb harmoni me t\u00eb gjitha krijesat dhe me mbar\u00eb bot\u00ebn, me dashuri t\u00eb painteres sipas modelit t\u00eb qenies s\u00eb Trinis\u00eb s\u00eb Shenjt\u00eb, k\u00ebsaj “shoq\u00ebrie supreme t\u00eb dashuris\u00eb<\/p>\n

d)<\/strong>\u00a0\u00a0 \u00a0Por, ve\u00e7 origjin\u00ebs dhe q\u00ebllimit t\u00eb p\u00ebrbashk\u00ebt, ekziston edhe nj\u00eb pik\u00eb tjet\u00ebr kryesore e nj\u00ebllojshm\u00ebris\u00eb s\u00eb njer\u00ebzimit: pjes\u00ebmarrja e njer\u00ebzve n\u00eb t\u00eb nj\u00ebjt\u00ebn fatkeq\u00ebsi, n\u00eb t\u00eb nj\u00ebjt\u00ebn faj\u00ebsi. N\u00eb pik\u00ebnisjen e historis\u00eb njer\u00ebzore, njeriu, n\u00eb vend q\u00eb t\u00eb orientohej drejt Per\u00ebndis\u00eb Triadik dhe, duke marr\u00eb pjes\u00eb n\u00eb shoq\u00ebrin\u00eb e dashuris\u00eb t\u00eb personave t\u00eb per\u00ebndish\u00ebm, t\u00eb realizonte q\u00ebllimin e ekzistenc\u00ebs s\u00eb tij, “hyjnizimin”, ai iu ngjit egos s\u00eb tij individuale, refuzoi dashurin\u00eb e Per\u00ebndis\u00eb dhe k\u00ebrkoi q\u00eb t\u00eb ec\u00eb, duke pasur si baz\u00eb kriteret e veta dhe sugjerimet e “djallit”, drejt “hyjnizimit” (“dhe do t\u00eb b\u00ebheni porsi Per\u00ebndi”, Gjen. 3:5).<\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0Kjo peripeci e njeriut ka t\u00eb b\u00ebj\u00eb me karakteristik\u00ebn baz\u00eb t\u00eb liris\u00eb, me t\u00eb cil\u00ebn \u00ebsht\u00eb pajisur. Ishte i lir\u00eb q\u00eb ta refuzonte edhe vet\u00eb dashurin\u00eb e painteres. Ashtu si dhe e refuzoi, p\u00ebr t’u obliguar n\u00eb dashurin\u00eb me interes t\u00eb vetvetes. Por, me gjith\u00eb vetinternimin e tij, ai vazhdon t\u00eb mbaj\u00eb identitetin dhe trash\u00ebgimin\u00eb e origjin\u00ebs s\u00eb tij t\u00eb per\u00ebndishme, si dhe nostalgjin\u00eb e parajs\u00ebs s\u00eb humbur.<\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0Nd\u00ebrgjegjja orthodhokse e di se ka fuqi kund\u00ebrshtare q\u00eb veprojn\u00eb n\u00eb historin\u00eb e njer\u00ebzimit dhe n\u00eb historin\u00eb e \u00e7do njeriu. Por edhe n\u00eb bot\u00ebn natyrore mund t\u00eb konstatohet, nga nj\u00ebra an\u00eb, nj\u00eb harmoni mahnit\u00ebse, q\u00eb d\u00ebshmon p\u00ebr veprimin e per\u00ebndish\u00ebm dhe, nga ana tjet\u00ebr, ekzistenca e nj\u00eb fuqie parazitare, q\u00eb shkakton p\u00ebshtjellime dhe disharmoni t\u00eb \u00e7do lloji.<\/p>\n

e)\u00a0\u00a0<\/strong> \u00a0N\u00eb k\u00ebt\u00eb atmosfer\u00eb t\u00eb zymt\u00eb, trashendenca de\u00e7izive vjen brenda njer\u00ebzimit p\u00ebrs\u00ebri me iniciativ\u00ebn e Per\u00ebndis\u00eb Triadik, me nj\u00eb l\u00ebvizje supreme dashurie, kur “Fjala u b\u00eb mish dhe zuri vend tek ne… plot me hir dhe t\u00eb v\u00ebrtet\u00eb” (Jn. 1:14). Trup\u00ebzimi i Birit, predikimi i t\u00eb cilit p\u00ebrb\u00ebn kontributin vendimtar t\u00eb zbulimit t\u00eb krishter\u00eb, i jep njer\u00ebzimit nj\u00eb drejtim t\u00eb ri ecjeje drejt “shoq\u00ebris\u00eb” t\u00eb \u00e7do personi njer\u00ebzor me Per\u00ebndin\u00eb Triadik, me njer\u00ebzit e tjer\u00eb, q\u00eb jan\u00eb sh\u00ebmb\u00eblltyra t\u00eb Tij.<\/p>\n

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\u00a0 \u00a0 T\u00eb drejtat themelore.<\/strong><\/h4>\n

\u00a02.<\/strong>\u00a0\u00a0 \u00a0N\u00eb bazat theologjike, q\u00eb u p\u00ebrpoq\u00ebm t’i p\u00ebrmblidhnim n\u00eb vija t\u00eb p\u00ebrgjithshme, mb\u00ebshtetet \u00e7do nd\u00ebrtim i m\u00ebtejsh\u00ebm i parimeve t\u00eb dinjitetit, t\u00eb barazis\u00eb dhe t\u00eb liris\u00eb s\u00eb njeriut nga pik\u00ebpamja orthodhokse. Konkretisht:<\/p>\n

a)<\/strong>\u00a0\u00a0 \u00a0Dinjiteti njer\u00ebzor nuk \u00ebsht\u00eb nj\u00eb krenari civile e pap\u00ebrcaktuar, por siguria se njeriu \u00ebsht\u00eb v\u00ebrtet nj\u00eb person i shenjt\u00eb, krijim i Per\u00ebndis\u00eb vetjak. Dinjiteti i njeriut nuk lidhet me mendjemadh\u00ebsin\u00eb egoiste p\u00ebr vetveten, por me ndjesin\u00eb e madh\u00ebshtis\u00eb njer\u00ebzore dhe limiteve t\u00eb saj. Kemi t\u00eb b\u00ebjm\u00eb me nj\u00eb dinjitet plot takt, mir\u00ebsjellje dhe respekt ndaj t\u00eb tjer\u00ebve. Dhe ky nocion nuk mbeti nj\u00eb skem\u00eb teorike, por u p\u00ebrjetua nga mij\u00ebra njer\u00ebz, t\u00eb cil\u00ebt p\u00ebrb\u00ebjn\u00eb grupin e shenjtor\u00ebve t\u00eb Kish\u00ebs dhe mbeten modele udh\u00ebrr\u00ebfyese p\u00ebr besimtar\u00ebt dhe bekim p\u00ebr njer\u00ebzimin.<\/p>\n

b) <\/strong>\u00a0 \u00a0Liria \u00ebsht\u00eb nj\u00eb nga idet\u00eb m\u00eb qendrore t\u00eb Krishterimit. Si\u00e7 thot\u00eb n\u00eb m\u00ebnyr\u00eb t\u00eb goditur Berdjajevi, “E t\u00ebr\u00eb doktrina e krishter\u00eb p\u00ebr krijimin e bot\u00ebs, p\u00ebr r\u00ebnien n\u00eb m\u00ebkat dhe p\u00ebr shp\u00ebtimin e njer\u00ebzve, mb\u00ebshtetet n\u00eb vet\u00eb iden\u00eb e liris\u00eb. Pa lirin\u00eb \u00ebsht\u00eb e pamundur theodikia dhe i pakuptimt\u00eb zhvillimi bot\u00ebror” . Mesazhi p\u00ebr lirin\u00eb me akorde t\u00eb ndryshme rikthehet n\u00eb Dhiat\u00ebn e Re (Matt. 17:26. Jn. 8:32, 36.\u00a0Kor. 3:17, Gal. 5:1-13).<\/p>\n

\u00a0 \u00a0 \u00a0Et\u00ebrit grek\u00eb t\u00eb Kish\u00ebs analizojn\u00eb me ngulm t\u00eb v\u00ebrtet\u00ebn se Per\u00ebndia i lir\u00eb e ka krijuar njeriun t\u00eb lir\u00eb dhe, rrjedhimisht, p\u00ebrgjegj\u00ebs p\u00ebr veprimet e tij . P\u00ebrgjegjshm\u00ebria lidhet me dinjitetin njer\u00ebzor.
\nMe kalimin e koh\u00ebs, natyrisht, nuk munguan edhe ata t\u00eb krishter\u00eb q\u00eb k\u00ebrkuan ta kufizonin k\u00ebt\u00eb liri, p\u00ebr t\u00eb ndihmuar gjoja rendin e shoq\u00ebris\u00eb. Por, n\u00eb fund nd\u00ebrgjegjja e krishter\u00eb i hodhi tej.<\/p>\n

c) <\/strong>\u00a0 \u00a0N\u00eb k\u00ebt\u00eb kuad\u00ebr, paraqitet edhe siguria p\u00ebr barazin\u00eb e njer\u00ebzve. M\u00eb se e njohur \u00ebsht\u00eb deklarata e Dhiat\u00ebs s\u00eb Re se “nuk ka m\u00eb grek dhe jude, barbar, skit, skllav e t\u00eb lir\u00eb, por gjith\u00e7ka dhe n\u00eb t\u00eb gjitha \u00ebsht\u00eb Krishti” (Kol. 3:11). Gjithashtu, edhe bindja se n\u00ebp\u00ebrmjet Trup\u00ebzimit t\u00eb t\u00eb Birit dhe Fjal\u00ebs s\u00eb Per\u00ebndis\u00eb dhe shp\u00ebtimit m\u00eb Krishtin, e t\u00ebr\u00eb gjinia njer\u00ebzore u lart\u00ebsua.<\/p>\n

\u00a0 \u00a0 \u00a0 K\u00ebto t\u00eb v\u00ebrteta b\u00ebhen m\u00eb t\u00eb ndjeshme dhe m\u00eb t\u00eb qarta n\u00eb aktin liturgjik t\u00eb Kish\u00ebs. N\u00eb adhurimin e krishter\u00eb orthodhoks t\u00eb gjith\u00eb, pavar\u00ebsisht nga ofiqet shoq\u00ebrore, klasat, racat, komb\u00ebsit\u00eb, gjenden para Per\u00ebndis\u00eb t\u00eb barabart\u00eb, dhe para Tij secili ka t\u00eb nj\u00ebjt\u00ebn vler\u00eb.<\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 K\u00ebto teza, q\u00eb jan\u00eb n\u00eb vij\u00eb t\u00eb par\u00eb t\u00eb k\u00ebrkimeve bot\u00ebrore, jan\u00eb pika qendrore n\u00eb doktrin\u00ebn e Et\u00ebrve t\u00eb Shenjt\u00eb, t\u00eb cil\u00ebt flasin me ngulm p\u00ebr barazin\u00eb e njer\u00ebzve, “nj\u00ebvlershm\u00ebrin\u00eb [homotimia] dhe barasvlershm\u00ebrin\u00eb [isotimia]” . Barazia, sipas tyre, q\u00ebndron n\u00eb vet\u00eb esenc\u00ebn e natyr\u00ebs njer\u00ebzore. Dhe “largimin”, pra devijimin nga barazia, e quajn\u00eb pa rezerva padrejt\u00ebsi .<\/p>\n

d) <\/strong>\u00a0 \u00a0Ekziston edhe nj\u00eb e drejt\u00eb njer\u00ebzore, e cila nuk \u00ebsht\u00eb p\u00ebrfshir\u00eb n\u00eb asnj\u00eb Kart\u00eb p\u00ebrkat\u00ebse, por q\u00eb vazhdimisht theksohet brenda mendimit orthodhoks si cil\u00ebsi baz\u00eb e njeriut: e drejta p\u00ebr t\u00eb dashuruar dhe p\u00ebr t’u dashuruar, sepse vet\u00ebm at\u00ebher\u00eb b\u00ebhet i plot\u00eb. K\u00ebt\u00eb t\u00eb drejt\u00eb ia ka dh\u00ebn\u00eb n\u00eb m\u00ebnyr\u00ebn m\u00eb trondit\u00ebse vet\u00eb Per\u00ebndia, i Cili e deshi deri n\u00eb ato limite saq\u00eb truri njer\u00ebzor e ka t\u00eb v\u00ebshtir\u00eb ta imagjinoj\u00eb. T\u00eb gjitha t\u00eb drejtat e tjera q\u00eb p\u00ebrmend\u00ebm m\u00eb par\u00eb e gjejn\u00eb pik\u00ebrisht plot\u00ebsin\u00eb e tyre organike dhe dinamike tek shpallja e krishter\u00eb e dashuris\u00eb s\u00eb Per\u00ebndis\u00eb p\u00ebr njer\u00ebzit dhe i njer\u00ebzve p\u00ebr Per\u00ebndin\u00eb dhe p\u00ebr krijesat q\u00eb Ai krijoi “sipas ikon\u00ebs”. Q\u00eb k\u00ebtej ndri\u00e7ohen dhe marrin frym\u00ebzim dhe fuqi realizuese t\u00eb gjitha sa kan\u00eb t\u00eb b\u00ebjn\u00eb me dinjitetin dhe barazin\u00eb njer\u00ebzore.<\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0Me k\u00ebt\u00eb dashuri, q\u00eb mund ta quajm\u00eb shqis\u00eb t\u00eb gjasht\u00eb, besimtari i krishter\u00eb zbulon esenc\u00ebn m\u00eb t\u00eb thell\u00eb t\u00eb gj\u00ebrave dhe e shikon \u00e7do njeri ashtu si \u00ebsht\u00eb: krijim t\u00eb Per\u00ebndis\u00eb, ikon\u00eb t\u00eb Per\u00ebndis\u00eb, bir Per\u00ebndie, v\u00eblla. Dashuria e krishter\u00eb ka nj\u00eb liri katalizuese; nuk obligohet nga bindjet e tjetrit. Asnj\u00eb penges\u00eb nuk mund t’ia frenoj\u00eb iniciativ\u00ebn.<\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 Mendimi se miliona njer\u00ebz nuk i pranojn\u00eb\u00a0 pik\u00ebnisjet theologjike t\u00eb t\u00eb krishter\u00ebve, natyrisht nuk e pak\u00ebsojn\u00eb r\u00ebnd\u00ebsin\u00eb q\u00eb ato kan\u00eb n\u00eb nd\u00ebrgjegjen e krishter\u00eb si themele t\u00eb respektimit t\u00eb t\u00eb drejtave t\u00eb njeriut. Gjithsesi, pik\u00ebpamjet e ndryshme t\u00eb t\u00eb tjer\u00ebve nuk na pengojn\u00eb q\u00eb t\u00eb p\u00ebrballojm\u00eb me respekt lirin\u00eb e tyre p\u00ebr t\u00eb besuar si t\u00eb duan; as t\u00eb v\u00ebm\u00eb n\u00eb diskutim sadopak barazin\u00eb dhe t\u00eb drejtat e tyre q\u00eb bashkekzistojn\u00eb me qenien njer\u00ebzore, e cila, t\u00eb pakt\u00ebn p\u00ebr ne, \u00ebsht\u00eb e vulosur n\u00eb m\u00ebnyr\u00eb t\u00eb pashlyeshme me ikon\u00ebn e per\u00ebndishme.<\/p>\n

_________________________<\/p>\n

1 <\/strong><\/sup>\u00a0 Si\u00e7 kemi sqaruar n\u00eb parath\u00ebnie, n\u00eb studimet e k\u00ebtij v\u00ebllimi (t\u00eb cilat jan\u00eb paracaktuar p\u00ebr lexues t\u00eb ndrysh\u00ebm), rikthehen, zakonisht me nj\u00eb formulim tjet\u00ebr, disa t\u00eb v\u00ebrteta p\u00ebrcaktuese theologjike; sepse ato formojn\u00eb piedestalin teorik p\u00ebr mb\u00ebshtetjen e pik\u00ebpamjes orthodhokse. Q\u00eb t\u00eb mos prishet struktura dhe autonomia e \u00e7do studimi, kemi parap\u00eblqyer q\u00eb t’i ruajm\u00eb n\u00eb form\u00ebn e tyre fillestare.
\n2<\/sup><\/strong>\u00a0 \u00a0K.E. Tsiropoulos, “Tentativ\u00eb e v\u00ebshtrimit theologjik t\u00eb t\u00eb drejtave baz\u00eb t\u00eb njeriut”, T\u00eb Drejtat e njeriut,Efthyni, Athin\u00eb 1977, bot. gr. fq, 154-160. I t\u00eb nj\u00ebjtit autor, Dinjiteti njer\u00ebzor,Athin\u00eb 1967.<\/p>\n

3<\/sup><\/strong>\u00a0 \u00a0N. Berdjajev, Fryma dhe liria,Manual i Filozofis\u00eb s\u00eb Krishter\u00eb (1927), p\u00ebrkth. i Mitropolitit t\u00eb Samos, Irineut, Apostoliki Diakonia, Athin\u00eb 1952.<\/p>\n

4<\/sup><\/strong>\u00a0 \u00a0Sipas Grigor Theologut, kjo liri nuk \u00ebsht\u00eb e pakontrollueshme; kufijt\u00eb e saj p\u00ebrcaktohen nga porosit\u00eb e per\u00ebndishme. “Ai q\u00eb b\u00ebri njeriun q\u00eb n\u00eb fillim, e la t\u00eb lir\u00eb dhe t\u00eb vet\u00ebpushtetsh\u00ebm, t\u00eb sunduar vet\u00ebm nga ligji i porosis\u00eb”, Rreth P\u00ebrkujdesjes ndaj t\u00eb varf\u00ebrve,fjalim i 14-t\u00eb, PG35:892A. “Liria dhe pasuria ishte at\u00ebher\u00eb vet\u00ebm respektimi i porosis\u00eb”, po aty,892AB. Grigori i Nis\u00ebs sqaron: “Liria \u00ebsht\u00eb p\u00ebrngjasimi me mospasjen njeri mbi krye dhe me m\u00ebvet\u00ebsin\u00eb q\u00eb fillimisht na \u00ebsht\u00eb dhuruar v\u00ebrtet nga Par\u00ebndia”. Rreth shpirtit dhe ngjalljes, PG46:101CD. “M\u00eb e mira dhe m\u00eb e \u00e7muara e t\u00eb mirave”, q\u00eb u dha si dhurat\u00eb nga Per\u00ebndia, ishte “dhurata e liris\u00eb s\u00eb plot\u00eb dhe e m\u00ebvet\u00ebsis\u00eb”, Grigor i Nis\u00ebs, Fjala Katekiste, \u00a7 5, PG45:24C. Keqp\u00ebrdorimi i k\u00ebsaj dhurate e \u00e7on njeriun drejt r\u00ebnies n\u00eb m\u00ebkat, Shih gjithashtu: A. Marinos, Liria fetare,Athin\u00eb 1972.<\/p>\n

5\u00a0<\/strong> \u00a0<\/sup>Shih gjithashtu: Vasili i Madh, Rreth Shpirtit t\u00eb Shenjt\u00eb,20, PG32:160C-161D.<\/p>\n

6<\/sup><\/strong>\u00a0 Shih pik\u00ebpamjet p\u00ebrkat\u00ebse t\u00eb Et\u00ebrve t\u00eb Shenjt\u00eb m\u00eb posht\u00eb, kap. VI: Dinamika e nj\u00eb ndryshimi t\u00eb p\u00ebrgjithsh\u00ebm e t\u00eb vazhduesh\u00ebm.Shekujt q\u00eb kaluan adoptuan mendimet e tyre baz\u00eb p\u00ebr dinjitetin, barazin\u00eb dhe lirin\u00eb.<\/p>\n

7<\/sup>\u00a0<\/strong> \u00a0Agnosticist\u00ebt p.sh. mohojn\u00eb \u00e7do diskutim p\u00ebr pik\u00ebpamje t\u00eb k\u00ebtij lloji; ithtar\u00ebt e tradit\u00ebs budiste l\u00ebvizin n\u00eb nj\u00eb sistem mendimi krejt t\u00eb ndrysh\u00ebm, pa iu referuar Per\u00ebndis\u00eb ose m\u00ebkatit, dhe me superoptimiz\u00ebm p\u00ebr sa i p\u00ebrket mund\u00ebsis\u00eb s\u00eb njeriut p\u00ebr t\u00eb arritur me fuqin\u00eb e vet n\u00eb “ndri\u00e7im”. Disa shkolla t\u00eb induizmit do t\u00eb ishin t\u00eb gatshme p\u00ebr t\u00eb pranuar – duke modifikuar brenda sistemit t\u00eb tyre konceptor ekuacionin Brahman-Atman – parimin trashendental t\u00eb shk\u00ebndij\u00ebs s\u00eb shenjt\u00eb t\u00eb qenies njer\u00ebzore dhe drejtimin p\u00ebr t’u rikthyer tek Absolutja. N\u00eb disa forma fetare t\u00eb gjetura n\u00eb popuj q\u00eb jetojn\u00eb n\u00eb gjendje natyrore (n\u00eb Afrik\u00eb, Oqeani etj.) mund t\u00eb gjurmosh dyshime t\u00eb zbehta dhe frym\u00ebzime paralele; por, p\u00ebrgjith\u00ebsisht, as pranim t\u00eb menj\u00ebhersh\u00ebm dhe as refuzim ngulmues nuk b\u00ebnin. Sa p\u00ebr Islamin dhe Judaizmin, nd\u00ebrsa bashkohen p\u00ebr krijimin e Adhamit nga Per\u00ebndia dhe prejardhjen e t\u00eb gjith\u00eb nj\u00ebr\u00ebzve nga \u00e7ifti i par\u00eb njer\u00ebzor, hedhin posht\u00eb \u00e7do mendim lidhur me Per\u00ebndin\u00eb Triadik, p\u00ebr Atin Per\u00ebndi, p\u00ebr vepr\u00ebn shp\u00ebtuese t\u00eb Krishtit. Shih. A. Yannoulatos, Islami,V\u00ebshtrim fetarologjik, Athin\u00eb 1976, bot. gr. fq. 135-137.<\/p>\n","protected":false},"excerpt":{"rendered":"

Parimet baz\u00eb t\u00eb antropologjis\u00eb Orthodhokse lidhur me t\u00eb drejtat themelore t\u00eb njeriut   Kryepiskopi i Tiran\u00ebs, Durr\u00ebsit dhe i gjith\u00eb Shqip\u00ebris\u00eb Fortlumturia e Tij Anastasi P\u00ebrkthyer nga Kostandin N. Xhuba Globalizmi dhe Orthodhoksia, Tiran\u00eb 2004.   \u00a0 \u00a0 \u00a0 \u00a0 Q\u00eb t\u00eb b\u00ebhet m\u00eb i qart\u00eb imazhi rreth njeriut, q\u00eb p\u00ebrb\u00ebn baz\u00ebn e mendimit orthodhoks, do t’i referohemi n\u00eb m\u00ebnyr\u00eb p\u00ebrmbledh\u00ebse pik\u00ebpamjes s\u00eb krishter\u00eb orthodhokse<\/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-2036","post","type-post","status-publish","format-standard","hentry","category-kendveshtrimi-orthodhoks","tag-kendveshtrimi-orthodhoks"],"acf":[],"yoast_head":"\nParimet baz\u00eb t\u00eb antropologjis\u00eb Orthodhokse lidhur me t\u00eb drejtat themelore t\u00eb njeriut - Kryepiskopi Anastas - Kisha Orthodh\u03bfkse Autoqefale e Shqip\u00ebris\u00eb<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/orthodoxalbania.org\/2020\/2013\/04\/04\/parimet-baze-te-antropologjise-orthodhokse-lidhur-me-te-drejtat-themelore-te-njeriut\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Parimet baz\u00eb t\u00eb antropologjis\u00eb Orthodhokse lidhur me t\u00eb drejtat themelore t\u00eb njeriut - Kryepiskopi Anastas - Kisha Orthodh\u03bfkse Autoqefale e Shqip\u00ebris\u00eb\" \/>\n<meta property=\"og:description\" content=\"Parimet baz\u00eb t\u00eb antropologjis\u00eb Orthodhokse lidhur me t\u00eb drejtat themelore t\u00eb njeriut   Kryepiskopi i Tiran\u00ebs, Durr\u00ebsit dhe i gjith\u00eb Shqip\u00ebris\u00eb Fortlumturia e Tij Anastasi P\u00ebrkthyer nga Kostandin N. 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