<\/p>\n
<\/p>\n
Kryepiskopi i Tiran\u00ebs, Durr\u00ebsit dhe i gjith\u00eb Shqip\u00ebris\u00eb<\/em><\/p>\n Fortlumturia e Tij Anastasi P\u00ebrkthyer nga Kostandin N. Xhuba Globalizmi dhe Orthodhoksia, Tiran\u00eb 2004.<\/em><\/p>\n <\/p>\n \u00a0 \u00a0N\u00eb bot\u00ebn Per\u00ebndimore, diskutimi rreth vler\u00ebsimit theologjik t\u00eb feve t\u00eb tjera, gjithnj\u00eb p\u00ebrqendrohet tek Kristologjia. Mendimi theologjik i Per\u00ebndimit lidhur me k\u00ebt\u00eb \u00e7\u00ebshtje \u00ebsht\u00eb p\u00ebrcaktuar kryesisht nga trash\u00ebgimia augustiniane dhe kalviniste dhe, n\u00eb radh\u00eb t\u00eb dyt\u00eb, nga ndikimet q\u00eb vijn\u00eb nga Lutheri dhe Ueslei. Por, n\u00eb tradit\u00ebn orthodhokse, shqyrtimi i problemeve p\u00ebrkat\u00ebse, ve\u00e7an\u00ebrisht i problemit antropologjik, b\u00ebhet n\u00ebn drit\u00ebn e Triadologjis\u00eb.<\/p>\n <\/p>\n 1. <\/strong>\u00a0 \u00a0Brenda k\u00ebsaj perspektive, do t\u00eb desha t’u referohesha tri pikave-ky\u00e7e: rrezatimit mbar\u00ebbot\u00ebror t\u00eb lavdis\u00eb s\u00eb Per\u00ebndis\u00eb,pik\u00ebnisjes s\u00eb p\u00ebrbashk\u00ebt dhe destinacionit t\u00eb p\u00ebrbashk\u00ebt t\u00eb njer\u00ebzimit dhe p\u00ebrkujdesjes s\u00eb vazhdueshme t\u00eb Per\u00ebndis\u00eb p\u00ebr krijes\u00ebn dhe njer\u00ebzit.<\/p>\n a)<\/strong>\u00a0 \u00a0Pavar\u00ebsisht se \u00e7’kan\u00eb besuar apo nuk kan\u00eb besuar njer\u00ebzit n\u00eb koh\u00eb t\u00eb ndryshme, ekziston vet\u00ebm nj\u00eb Per\u00ebndi. “Se un\u00eb zot Per\u00ebndi, dhe nuk ka tjet\u00ebr Per\u00ebndi ve\u00e7 meje” (Is. 45:5, gjithashtu 21,22).<\/p>\n <\/p>\n \u00a0 \u00a0 Per\u00ebndia i vet\u00ebm “At’ i t\u00eb gjith\u00ebve, q\u00eb \u00ebsht\u00eb p\u00ebrmbi t\u00eb gjith\u00eb, edhe me an\u00eb t\u00eb t\u00eb gjith\u00ebve, dhe nd\u00ebr t\u00eb gjith\u00eb …” (Efes. 4:6), krijoi gjith\u00ebsin\u00eb dhe vazhdimisht vepron brenda bot\u00ebs dhe historis\u00eb. Njer\u00ebzit mund t\u00eb ken\u00eb koncepte t\u00eb ndryshme rreth Per\u00ebndis\u00eb, por nuk ka per\u00ebndi t\u00eb tjer\u00eb.<\/p>\n \u00a0 \u00a0 Nj\u00eb nga t\u00eb v\u00ebrtetat themelore t\u00eb besimit t\u00eb krishter\u00eb thekson se Per\u00ebndia \u00ebsht\u00eb i pakonceptuesh\u00ebm dhe i paarritsh\u00ebm p\u00ebr sa i p\u00ebrket esenc\u00ebs s\u00eb Tij. Por, zbulesa biblike e kap\u00ebrcen rrug\u00ebn pa krye t\u00eb natyr\u00ebs s\u00eb pakonceptueshme t\u00eb Per\u00ebndis\u00eb, duke konfirmuar se, nd\u00ebrsa substanca hyjnore mbetet e panjohur, megjithat\u00eb Per\u00ebndia vet\u00ebzbulohet brenda bot\u00ebs dhe gjith\u00ebsis\u00eb me shfaqjen e lavdis\u00eb s\u00eb Tij. Njer\u00ebzit jan\u00eb n\u00eb gjendje t\u00eb kuptojn\u00eb vet\u00ebm lavdin\u00eb e tij – t\u00eb shfaqur n\u00ebp\u00ebrmjet veprimeve t\u00eb ndryshme hyjnore. Ky \u00ebsht\u00eb veprimi dinamik, krijues dhe transformues i Trinis\u00eb s\u00eb Shenjt\u00eb.<\/p>\n \u00a0 \u00a0 Mendimi i Et\u00ebrve hodhi drit\u00eb mbi problemin kritik t\u00eb natyr\u00ebs s\u00eb pakonceptueshme t\u00eb Per\u00ebndis\u00eb dhe t\u00eb zbules\u00ebs s\u00eb Tij, duke dalluar midis esenc\u00ebs dhe energjis\u00eb s\u00eb Per\u00ebndis\u00eb . Per\u00ebndia, q\u00eb kap\u00ebrcen \u00e7do limit, nuk mund t\u00eb p\u00ebrcaktohet me \u00e7far\u00ebdo koncepti ose ideje njer\u00ebzore, apo me nj\u00eb p\u00ebrkufizim filozofik t\u00eb esenc\u00ebs. Ajo \u00e7ka \u00ebsht\u00eb n\u00eb gjendje njeriu t\u00eb perceptoj\u00eb, \u00ebsht\u00eb lavdia e Per\u00ebndis\u00eb; larg\u00ebsia nd\u00ebrmjet krijes\u00ebs dhe Krijuesit mbetet e pamatshme. Lavdia e Per\u00ebndis\u00eb tregon nj\u00ebkoh\u00ebsisht si larg\u00ebsin\u00eb e pakonceptueshme, ashtu edhe af\u00ebrsin\u00eb e Per\u00ebndis\u00eb.<\/p>\n \u00a0 \u00a0 Pik\u00ebnisja e jet\u00ebs s\u00eb krishter\u00eb dhe themeli i shpres\u00ebs son\u00eb \u00ebsht\u00eb fakti se lavdia e Per\u00ebndis\u00eb shp\u00ebrndahet n\u00eb mbar\u00eb krijes\u00ebn. Himni engj\u00ebllor q\u00eb u zbulua n\u00eb vegimin profetik t\u00eb Isais\u00eb, ngre lart n\u00eb m\u00ebnyr\u00eb triumfuese dhe lavd\u00ebruese k\u00ebt\u00eb t\u00eb v\u00ebrtet\u00eb qendrore: “Shenjt, shenjt, shenjt, Zoti Savaoth, plot \u00ebsht\u00eb toka mbar\u00eb me lavdin\u00eb e Tij” (Is. 6:3). Ky himn shpreh nga nj\u00ebra an\u00eb verbimin dhe frik\u00ebn para misterit t\u00eb Per\u00ebndis\u00eb dhe, nga ana tjet\u00ebr, bindjen se lavdia e Tij p\u00ebrshkon t\u00ebr\u00eb qiellin dhe tok\u00ebn, \u00e7do form\u00eb dhe lloj jete.<\/p>\n b)\u00a0<\/strong> \u00a0 Krahas besimit n\u00eb nj\u00eb Per\u00ebndi dhe n\u00eb sundimin e Tij n\u00eb mbar\u00eb bot\u00ebn, n\u00eb Shkrimin e Shenjt\u00eb theksohet prejardhja e p\u00ebrbashk\u00ebt e njer\u00ebzimit, me krijimin e \u00e7iftit t\u00eb par\u00eb nga vet\u00eb Per\u00ebndia, “sipas ikon\u00ebs s\u00eb Per\u00ebndis\u00eb” (Gjen. 1:27, 5:1) dhe “sipas sh\u00ebmb\u00eblltyr\u00ebs” (Gjen. 1:26; gjithashtu: Vepr. 17:26), si dhe destinacioni dhe q\u00ebllimi i p\u00ebrbashk\u00ebt i njeriut. T\u00eb gjith\u00eb njer\u00ebzit, pavar\u00ebsisht nga raca, m\u00ebnyra e jetes\u00ebs ose nga gjuha, mbartin n\u00eb vetvete “ngjashm\u00ebrin\u00eb” e per\u00ebndishme, pra, mendje, vullnet t\u00eb lir\u00eb dhe dashuri. P\u00ebr arsye se brumi njer\u00ebzor \u00ebsht\u00eb unik, m\u00ebkati ka shkaktuar gjymtim mbar\u00ebnjer\u00ebzor. Natyra njer\u00ebzore mbetet e bashkuar si n\u00eb madh\u00ebshtin\u00eb e saj, edhe gjat\u00eb r\u00ebnies n\u00eb m\u00ebkat. Vendi i t\u00eb gjith\u00eb njer\u00ebzve n\u00ebn gjykimin e Per\u00ebndis\u00eb \u00ebsht\u00eb i p\u00ebrbashk\u00ebt, “sepse t\u00eb gjith\u00eb kan\u00eb m\u00ebkatuar dhe jan\u00eb privuar nga lavdia e Per\u00ebndis\u00eb” (Rom. 3:23).<\/p>\n \u00a0 \u00a0Siguria e pal\u00ebkundshme theologjike n\u00eb Lindje \u00ebsht\u00eb se q\u00eb t\u00eb gjith\u00eb njer\u00ebzit kan\u00eb “d\u00ebshir\u00ebn … e t\u00eb k\u00ebrkuarit t\u00eb Per\u00ebndis\u00eb”, sipas shprehjes s\u00eb Sh\u00ebn Grigor Theologut, dhe e din\u00eb mund\u00ebsin\u00eb p\u00ebr nj\u00eb far\u00eb njohje t\u00eb mug\u00ebt t\u00eb Per\u00ebndis\u00eb n\u00ebp\u00ebrmjet fjal\u00ebs, t\u00eb cil\u00ebn Sh\u00ebn Grigori e cil\u00ebson si “hyjnoide” dhe “hyjnore “. Gjithashtu, ata e kan\u00eb q\u00eb n\u00eb lindje aft\u00ebsin\u00eb p\u00ebr t\u00eb dashuruar dhe p\u00ebr t\u00eb ndjer\u00eb, qoft\u00eb dhe pa shp\u00ebrblim, vendin “madhor” t\u00eb dashuris\u00eb.<\/p>\n c)<\/strong>\u00a0 \u00a0Peripecia e madhe e mosbindjes njer\u00ebzore nuk e ka ndaluar rrezatimin e lavdis\u00eb s\u00eb Per\u00ebndis\u00eb. Lavdia e Tij vazhdon t\u00eb mbush\u00eb qiellin dhe tok\u00ebn, mbar\u00eb gjith\u00ebsin\u00eb. Sipas mendimit t\u00eb Et\u00ebrve, r\u00ebnia n\u00eb m\u00ebkat nuk e ka shkat\u00ebrruar tek njeriu cil\u00ebsin\u00eb “sipas ikon\u00ebs”. Ajo \u00e7ka u traumatizua, por pa u shkat\u00ebrruar plot\u00ebsisht, \u00ebsht\u00eb aft\u00ebsia e njeriut dh\u00ebn\u00eb nga Per\u00ebndia p\u00ebr t\u00eb ndjer\u00eb, p\u00ebr t\u00eb perceptuar k\u00ebt\u00eb rrezatim dhe kuptimin e saj. K\u00ebtu do t\u00eb guxonim t\u00eb p\u00ebrdornim nj\u00eb metafor\u00eb: N\u00ebse aparati televiziv ka nj\u00eb defekt, ose nuk \u00ebsht\u00eb i sinkronizuar, ose nuk ka anten\u00eb, at\u00ebher\u00eb nuk mund t\u00eb kemi lidhjen e sakt\u00eb me transmetuesin qendror. N\u00eb k\u00ebt\u00eb rast, figura dhe z\u00ebri deformohen. Bota pagane p\u00ebrjeton nj\u00eb peripeci tragjike, sepse pranon figura t\u00eb deformuara ose sepse interferojn\u00eb paraqitje dhe projeksione t\u00eb gabuara, q\u00eb vijn\u00eb nga p\u00ebshtjellimi i mendimit, d\u00ebshir\u00ebs dhe nd\u00ebrgjegjes s\u00eb njeriut.<\/p>\n \u00a0 \u00a0 Nga d\u00ebshmia e qart\u00eb q\u00eb jepet n\u00eb kapitujt e par\u00eb t\u00eb Dhiat\u00ebs s\u00eb Vjet\u00ebr, del se p\u00ebrvoja fetare i ka rr\u00ebnj\u00ebt n\u00eb zbulimin q\u00eb Per\u00ebndia i b\u00ebri njeriut t\u00eb par\u00eb. Karakteri mbar\u00ebbot\u00ebror i zbulimit t\u00eb Per\u00ebndish\u00ebm tek njer\u00ebzimi lidhet me ndjenj\u00ebn fetare q\u00eb n\u00eb lindje.<\/p>\n d)\u00a0<\/strong> \u00a0Gjat\u00eb peripecis\u00eb njer\u00ebzore, Per\u00ebndia nuk pushoi s\u00eb p\u00ebrkujdesuri p\u00ebr mbar\u00eb bot\u00ebn, q\u00eb Ai ka krijuar. Jo vet\u00ebm njer\u00ebzit ishin n\u00eb k\u00ebrkim t\u00eb Per\u00ebndis\u00eb, por edhe Ai i k\u00ebrkonte ata. N\u00eb shum\u00eb rrethana, Dhiata e Vjet\u00ebr p\u00ebrshkruan iniciativ\u00ebn e Per\u00ebndis\u00eb p\u00ebr t\u00eb ndihmuar dhe p\u00ebr t\u00eb udh\u00ebhequr njer\u00ebzimin. Sipas t\u00eb dh\u00ebnave biblike, “testamente” t\u00eb ndryshme jan\u00eb lidhur nd\u00ebrmjet Per\u00ebndis\u00eb dhe njer\u00ebzimit, dhe vazhdojn\u00eb t\u00eb ruajn\u00eb r\u00ebnd\u00ebsin\u00eb dhe vlefshm\u00ebrin\u00eb e tyre. I pari u b\u00eb me Adhamin dhe Ev\u00ebn, pra me ata q\u00eb p\u00ebrfaq\u00ebsonin mbar\u00eb gjinin\u00eb njer\u00ebzore. I dyti u realizua me Noen dhe me njer\u00ebzimin e ri q\u00eb shp\u00ebtoi nga p\u00ebrmbytja (Gjen. 8). Me emfaz\u00eb t\u00eb madhe Gjeneza p\u00ebrs\u00ebrit se ky \u00ebsht\u00eb nj\u00eb testament “nd\u00ebrmjet meje dhe nd\u00ebrmjet \u00e7do shpirti t\u00eb gjall\u00eb t\u00eb ndodhur n\u00eb \u00e7do trup” (Gjen. 8:16). Testamenti i tret\u00eb u lidh me Abrahamin (Gjen. 12), kreun e nj\u00eb populli q\u00eb pritej t\u00eb luante nj\u00eb rol baz\u00eb n\u00eb planin shp\u00ebtues t\u00eb Per\u00ebndis\u00eb. Testamenti i fundit dhe definitiv, “Dhiata p\u00ebrher\u00eb e Re” u p\u00ebrmbush me an\u00ebn e Krishtit, Adhamit t\u00eb ri. Por, q\u00eb t\u00eb gjith\u00eb njer\u00ebzit kan\u00eb lidhje me Per\u00ebndin\u00eb, n\u00ebp\u00ebrmjet ndonj\u00eb testamenti m\u00eb t\u00eb vjet\u00ebr, t\u00eb cilin e ka vulosur vet\u00eb.<\/p>\n \u00a0 \u00a0 Dhiata e Vjet\u00ebr, meqen\u00ebse \u00ebsht\u00eb libri i shenjt\u00eb i popullit izraelit, p\u00ebrshkruan p\u00ebrkujdesjen e Per\u00ebndis\u00eb p\u00ebr popullin e zgjedhur. Por, kjo nuk do t\u00eb thot\u00eb q\u00eb Per\u00ebndia u dha fund lidhjeve t\u00eb Tij me kombet e tjera. Testamentet paraardh\u00ebse me Adhamin dhe Noen vazhdojn\u00eb t\u00eb jen\u00eb t\u00eb vlefshme. N\u00eb paraqitjen grafike q\u00eb jep Dhiata e Vjet\u00ebr lidhur me periudh\u00ebn e gjat\u00eb para epok\u00ebs s\u00eb Abrahamit, analogjia e epifanive t\u00eb ndryshme t\u00eb Per\u00ebndis\u00eb \u00ebsht\u00eb tep\u00ebr e r\u00ebnd\u00ebsishme. “Shpres\u00ebtaria e par\u00eb”, si\u00e7 e quan zbulimin e par\u00eb Eusebi,\u00a0 \u00ebsht\u00eb ruajtur jo vet\u00ebm brenda mjedisit hebraik, por edhe jasht\u00eb tij. Enohu, Melkisedeku, Jovi nuk ishin izraelit\u00eb. Megjithat\u00eb, ata e njihnin Per\u00ebndin\u00eb e v\u00ebrtet\u00eb dhe komunikonin me T\u00eb.<\/p>\n e)<\/strong>\u00a0 \u00a0Si Dhiata e Vjet\u00ebr, ashtu dhe Dhiata e Re i referohen n\u00eb m\u00ebnyr\u00eb konstante pushtetit t\u00eb Per\u00ebndis\u00eb mbi gjith\u00ebsin\u00eb. Pentateuki, pasi n\u00eb kapitujt e par\u00eb p\u00ebrcakton kuadrin e gjer\u00eb t\u00eb veprimeve t\u00eb Per\u00ebndis\u00eb, t\u00ebrheq v\u00ebmendjen tek e ve\u00e7anta, tek historia dhe peripecia e Izraelit, q\u00eb gjithashtu kan\u00eb kuptim dhe p\u00ebrmasa mbar\u00ebbot\u00ebrore. Psalmet, libri kryesor i jet\u00ebs adhuruese t\u00eb Izraelit, n\u00eb m\u00ebnyr\u00eb t\u00eb p\u00ebrs\u00ebritur i referohen karakterit mbar\u00ebbot\u00ebror t\u00eb Per\u00ebndis\u00eb: “E Zotit toka dhe gjith\u00e7ka q\u00eb ajo ka, mbar\u00eb bota dhe sa banojn\u00eb n\u00eb t\u00eb” (23:1). “… Se Per\u00ebndia \u00ebsht\u00eb mbret i mbar\u00eb tok\u00ebs” (46:8). “… E imja \u00ebsht\u00eb bota dhe gjith\u00e7ka ai ka” (49:12). “… dhe mbret\u00ebria e tij sundon mbi t\u00eb gjitha” (102:19). “Me p\u00ebrd\u00ebllimin t\u00ebnd, o Zot, plot \u00ebsht\u00eb toka ” (118:64).<\/p>\n \u00a0 \u00a0 Gjithashtu, profet\u00ebt e kishin shpallur qart\u00eb planin e Per\u00ebndis\u00eb p\u00ebr t\u00eb mbledhur dit\u00ebn e fundit, “gjat\u00eb fundit t\u00eb bot\u00ebs”, “t\u00eb gjith\u00eb popujt”. “Ky \u00ebsht\u00eb vendimi q\u00eb u mor ndaj gjith\u00eb bot\u00ebs, kjo \u00ebsht\u00eb dora e shtrir\u00eb ndaj t\u00eb gjitha kombeve t\u00eb bot\u00ebs” (Is. 14:26). “Un\u00eb vij p\u00ebr t’i bashkuar t\u00eb gjitha kombet dhe t\u00eb gjitha gjuh\u00ebt; do t\u00eb vijn\u00eb dhe do ta shohin lavdin\u00eb time” (Is. 66:18). Dhe Malakia shpall: “Prej ku lind dielli e deri ku per\u00ebndon emri im lavd\u00ebrohet nd\u00ebr kombet, dhe n\u00eb \u00e7do vend digjet temjan dhe kushtohet fli e past\u00ebr n\u00eb emrin tim, sepse i madh \u00ebsht\u00eb emri im nd\u00ebr kombet, thot\u00eb Zoti i gjith\u00ebpushtetsh\u00ebm” (Malak. 1:11). Me p\u00ebrshkrim mahnit\u00ebs libri i Jonait thekson dhembshurin\u00eb e Per\u00ebndis\u00eb dhe morin\u00eb e p\u00ebrd\u00ebllimeve t\u00eb Tij ndaj kombeve. Iniciativa p\u00ebr shp\u00ebtimin e njer\u00ebzimit \u00ebsht\u00eb e Per\u00ebndis\u00eb. Ai vepron i pari. Ai d\u00ebrgon Moisiun p\u00ebr t\u00eb \u00e7liruar izraelit\u00ebt. Ai u jep ligjin n\u00eb malin e Sinait. Ai zgjedh profet\u00ebt p\u00ebr t’i folur popullit t\u00eb Tij.<\/p>\n \u00a0 \u00a0 N\u00eb baz\u00eb t\u00eb k\u00ebtij v\u00ebshtrimi, do t\u00eb mund t’i shihnim p\u00ebrvojat fetare t\u00eb njer\u00ebzimit si nj\u00eb d\u00ebshir\u00eb t\u00eb thell\u00eb t\u00eb njeriut dhe si k\u00ebrkim t\u00eb realitetit suprem dhe, nj\u00ebkoh\u00ebsisht, si thithje t\u00eb disa rrezeve nga rrezatimi hyjnor mbar\u00ebbot\u00ebror. Lavdia e Per\u00ebndis\u00eb nuk pushoi s\u00eb p\u00ebrqafuari gjith\u00ebsin\u00eb, s\u00eb rrezatuari dhe s\u00eb ndri\u00e7uari bot\u00ebn, nuk pushoi s\u00eb t\u00ebrhequri gjith\u00e7ka n\u00eb hap\u00ebsir\u00ebn e dashuris\u00eb s\u00eb Tij.<\/p>\n <\/p>\n 2.<\/strong>\u00a0 \u00a0 V\u00ebshtrimi theologjik i feve t\u00eb tjera merr nj\u00eb intensitet t\u00eb ve\u00e7ant\u00eb kur shqyrtohet nga pik\u00ebpamja e parimit t\u00eb krishter\u00eb, Trup\u00ebzimit.<\/p>\n a)<\/strong>\u00a0 Nga shum\u00eb aspekte, Krishterimi paraqet s\u00eb jashtmi mjaft ngjashm\u00ebri me fe t\u00eb tjera. T\u00eb gjitha fet\u00eb i referohen, pak a shum\u00eb, nj\u00eb realiteti t\u00eb p\u00ebrtejsh\u00ebm, s\u00eb Shenjt\u00ebs, Hyjnores. Madje edhe te popuj q\u00eb konsiderohen “primitiv\u00eb” \u00ebsht\u00eb konstatuar besimi ndaj nj\u00eb Qenieje Supreme, s\u00eb cil\u00ebs i b\u00ebjn\u00eb cil\u00ebsime t\u00eb ndryshme (e quajn\u00eb t\u00eb ditur, t\u00eb fort\u00eb, t\u00eb mir\u00eb etj.)\u00a0 Gjithashtu, besimet e ndryshme fetare kan\u00eb shkrime t\u00eb shenjta, koncepte dogmatike, parime morale, kler ose monakiz\u00ebm. Por mesazhi radikalisht i ri dhe i ndrysh\u00ebm q\u00eb Krishterimi i jep njer\u00ebzimit, \u00ebsht\u00eb se Per\u00ebndia, “Per\u00ebndia i gjall\u00eb”, \u00ebsht\u00eb Dashuri – nuk ka thjesht dhembshuri dhe mir\u00ebsi, ve\u00e7 karakteristikave t\u00eb tjera, por ESHTE DASHURI – dhe se v\u00ebrtet Per\u00ebndia u b\u00eb njeri.<\/p>\n \u00a0 \u00a0 Misteri i Per\u00ebndis\u00eb Triadik \u00ebsht\u00eb zbuluar me iniciativ\u00ebn e Tij, n\u00eb m\u00ebnyr\u00eb t\u00eb pakonceptueshme p\u00ebr mendjen, konceptin ose intuit\u00ebn njer\u00ebzore. Ky mister p\u00ebrmblidhet n\u00eb faktin se “Kaq e deshi Per\u00ebndia bot\u00ebn saq\u00eb dha t\u00eb Birin e Tij t\u00eb vet\u00ebmlindur, q\u00eb t\u00eb mos humbas\u00eb kushdo q\u00eb i beson atij, por t\u00eb ket\u00eb jet\u00eb t\u00eb p\u00ebrjetshme” (Jn. 3:16). Kjo Dashuri merr natyr\u00ebn njer\u00ebzore me Mish\u00ebrimin e Fjal\u00ebs, Personit t\u00eb dyt\u00eb t\u00eb Trinis\u00eb s\u00eb Shenjt\u00eb: “Dhe Fjala u b\u00eb mish dhe q\u00ebndroi nd\u00ebr ne” (Jn. 1:14).<\/p>\n \u00a0 \u00a0 T\u00eb gjitha fazat e jet\u00ebs s\u00eb Krishtit jan\u00eb shfaqje t\u00eb reja t\u00eb lavdis\u00eb s\u00eb Per\u00ebndis\u00eb; n\u00eb ve\u00e7anti P\u00ebsimi dhe Kryq\u00ebzimi p\u00ebrb\u00ebjn\u00eb, sipas theologjis\u00eb s\u00eb Joanit, zbulimin e lavdis\u00eb s\u00eb per\u00ebndishme. Vet\u00eb Krishti, n\u00eb “Lutjen Kryeprift\u00ebrore” i referohet k\u00ebsaj t\u00eb v\u00ebrtete, duke bashkuar organikisht nd\u00ebrmjet tyre temat e dashuris\u00eb, jet\u00ebs dhe lavdis\u00eb (Jn. 17:1-26). Me P\u00ebsimin e Tij dhe me Ngjalljen q\u00eb e pason, Krishti hyn “n\u00eb lavdin\u00eb e tij” (Luk. 24:26), e thyen p\u00ebrfundimisht fuqin\u00eb e vdekjes dhe merr “\u00e7do pushtet n\u00eb qiell dhe mbi dhe” (Matt. 28:18). Krishti i Ngjallur s\u00eb vdekuri, me ngjitjen e Tij n\u00eb qiell me lavdi, i bashkon tok\u00ebsoret dhe qielloret, duke e lart\u00ebsuar natyr\u00ebn njer\u00ebzore n\u00eb t\u00eb djatht\u00eb t\u00eb Lavdis\u00eb s\u00eb Atit dhe duke e \u00e7uar historin\u00eb e njer\u00ebzimit drejt destinacionit t\u00eb saj final.<\/p>\n \u00a0 \u00a0 K\u00ebto ngjarje, t\u00eb cilave u referohet me ngulm mesazhi i krishter\u00eb, jan\u00eb unikale dhe ndryshojn\u00eb rr\u00ebnj\u00ebsisht nga ngjarjet e tjera t\u00eb historis\u00eb njer\u00ebzore. Ato i japin nj\u00eb perspektiv\u00eb krejt tjet\u00ebr pik\u00ebpamjes rreth Per\u00ebndis\u00eb dhe rreth njeriut. Trup\u00ebzimi sjell n\u00eb historin\u00eb e bot\u00ebs qendr\u00ebn dhe “fundin” e saj eskatologjik, Krishtin, i cili i jep nj\u00eb kuptim t\u00eb ri t\u00eb kaluar\u00ebs, t\u00eb tashmes dhe t\u00eb ardhmes. Jeta njer\u00ebzore tashm\u00eb ka fituar nj\u00eb cil\u00ebsi t\u00eb re – dhe guxoj t\u00eb p\u00ebrdor shprehjen – “kromozome t\u00eb reja”, duke u zhvilluar n\u00eb nj\u00eb dinamik\u00eb t\u00eb re. Me an\u00ebn e Krishtit formohet nj\u00eb “krijes\u00eb e re”.<\/p>\n b)\u00a0<\/strong> \u00a0P\u00ebr studimin e tem\u00ebs son\u00eb n\u00eb kuadrin Kristologjik, dy jan\u00eb ky\u00e7et baz\u00eb: “Trup\u00ebzimi” i Fjal\u00ebs dhe Krishti si “Adham i ri”. Me mish\u00ebrimin e Fjal\u00ebs, e t\u00ebr\u00eb natyra njer\u00ebzore, “njer\u00ebzorja”, iu bashkua Per\u00ebndis\u00eb. Rrjedhimisht, ekziston nj\u00eb dallim nd\u00ebrmjet njer\u00ebzimit para Krishtit dhe atij pas Krishtit. Me Mish\u00ebrimin u rivendos “shoq\u00ebria” e par\u00eb e njer\u00ebzve me Per\u00ebndin\u00eb, “shum\u00eb m\u00eb t\u00eb sigurt se e para”. Me veprimet dhe sakrific\u00ebn e Tij, Krishti prishi “pun\u00ebt e djallit” (I Jn. 3:8), shkat\u00ebrroi kurthet demoniake dhe rrjetin q\u00eb thurte djalli p\u00ebr shekuj t\u00eb t\u00ebr\u00eb n\u00eb qendrat m\u00eb t\u00eb r\u00ebnd\u00ebsishme t\u00eb p\u00ebrvoj\u00ebs, qenies dhe marr\u00ebdh\u00ebnieve njer\u00ebzore, sidomos n\u00eb hap\u00ebsir\u00ebn e ndjeshme dhe kritike t\u00eb bindjeve fetare.<\/p>\n \u00a0 \u00a0 Elementi demoniak kishte infektuar edhe vet\u00eb nd\u00ebrgjegjen fetare t\u00eb Izraelit – kryesisht me insistimin n\u00eb aspektin e jasht\u00ebm ceremonial dhe n\u00eb hipokrizin\u00eb. Po ky element kishte dep\u00ebrtuar tep\u00ebr m\u00eb rreziksh\u00ebm n\u00eb besimet e tjera fetare. P\u00ebr k\u00ebt\u00eb arsye, kudo ku shpallet Ungjilli, Kisha duhet t\u00eb zgjedh\u00eb gjithnj\u00eb nd\u00ebrmjet elementeve t\u00eb ndryshme q\u00eb kan\u00eb paraekzistuar n\u00eb pik\u00ebpamjet e ndryshme fetare dhe zakonet. Disa prej tyre pranohen, disa hidhen posht\u00eb, t\u00eb tjera transformohen dhe harmonizohen me predikimin e saj.<\/p>\n c)\u00a0<\/strong> \u00a0N\u00eb Krishterimin per\u00ebndimor, n\u00eb shum\u00eb raste gjat\u00eb kat\u00ebr shekujve t\u00eb fundit, besimi i thell\u00eb tek karakteri unik i Jisu Krishtit \u00ebsht\u00eb theksuar si “ekskluzivitet”. Disa vargje t\u00eb Dhiat\u00ebs s\u00eb Re (si: “askush nuk vjen tek Ati, ve\u00e7se n\u00ebp\u00ebrmjet meje” (Jn. 14:6) dhe “nuk ka shp\u00ebtim me an\u00eb t\u00eb asnj\u00eb tjetri” (Vepr. 4:12), u ve\u00e7uan nga kuadri i tyre dhe u p\u00ebrdor\u00ebn si k\u00ebshtjell\u00eb p\u00ebr nj\u00eb Kristologji t\u00eb “ekskluzivitetit”.<\/p>\n \u00a0 \u00a0 N\u00eb Kish\u00ebn e Lindjes, mendimi i krishter\u00eb ka l\u00ebvizur me m\u00eb shum\u00eb mir\u00ebkuptim. Justin Martiri (100? – 165), duke u p\u00ebrpjekur t\u00eb p\u00ebrdorte nocionet filozofike t\u00eb epok\u00ebs s\u00eb vet, ndoqi rrug\u00ebn q\u00eb kishte hapur Ungjillor Joani n\u00eb hyrjen e tij p\u00ebr Fjal\u00ebn dhe foli p\u00ebr parimin e “fjal\u00ebs farore”. “Sepse t\u00eb gjitha sa kan\u00eb th\u00ebn\u00eb dhe kan\u00eb b\u00ebr\u00eb mir\u00eb, filozof\u00ebt dhe ligjv\u00ebn\u00ebsit i kan\u00eb p\u00ebrpiluar me an\u00ebn e gjetjes dhe teoris\u00eb s\u00eb nj\u00eb pjese t\u00eb fjal\u00ebs [farore] “. “Se t\u00eb gjith\u00eb shkrimtar\u00ebt me an\u00ebn e mbjelljes s\u00eb fjal\u00ebs q\u00eb kishin brenda vetes q\u00eb n\u00eb lindje, mund t’i shihnin zbeht\u00eb gj\u00ebrat “. Megjithat\u00eb, ai nuk i adoptoi n\u00eb m\u00ebnyr\u00eb t\u00eb pakontrolluar t\u00eb gjitha sa ishin formuluar n\u00eb t\u00eb kaluar\u00ebn n\u00ebp\u00ebrmjet logjik\u00ebs dhe filozofis\u00eb. “Por, meqen\u00ebse ata nuk i njihnin t\u00eb gjitha q\u00eb kishin t\u00eb b\u00ebnin me fjal\u00ebn, e cila \u00ebsht\u00eb Krishti, shpeshher\u00eb kan\u00eb th\u00ebn\u00eb gj\u00ebra t\u00eb kund\u00ebrta midis tyre “. Justini nuk e kishte t\u00eb v\u00ebshtir\u00eb q\u00eb t’i quante “t\u00eb krishter\u00eb” ata q\u00eb kan\u00eb jetuar “me logjik\u00eb “, por ai e pranon Krishtin si kriter t\u00eb vlerave dhe teorive t\u00eb jet\u00ebs fetare paraardh\u00ebse. Referimin e tij t\u00eb shkurt\u00ebr e p\u00ebrmbledh n\u00eb “fjal\u00ebn farore” me nj\u00eb parim baz\u00eb, i cili, n\u00eb m\u00ebnyr\u00eb paradoksale, nuk theksohet nga ata q\u00eb i referohen tez\u00ebs s\u00eb tij. Ai i jep emfaz\u00eb ndryshimit nd\u00ebrmjet “far\u00ebs” dhe realizimit t\u00eb plot\u00ebsis\u00eb s\u00eb jet\u00ebs, plot\u00ebsi e cila \u00ebsht\u00eb e bashk\u00ebmbir\u00eb me t\u00eb. Gjithashtu, ai b\u00ebn dallimin nd\u00ebrmjet “fuqis\u00eb” ekzistuese dhe “hirit”. “Se tjet\u00ebr \u00ebsht\u00eb fara e dikujt q\u00eb i \u00ebsht\u00eb dh\u00ebn\u00eb me mund\u00ebsin\u00eb p\u00ebr t’u imituar, dhe tjet\u00ebr \u00ebsht\u00eb ajo nga e cila vjen sipas hirit fara p\u00ebr kungat\u00eb dhe imitim “.<\/p>\n \u00a0 \u00a0 N\u00eb t\u00eb nj\u00ebjt\u00ebn rrym\u00eb rikthehet Klementi i Aleksandris\u00eb (150-215?), kur flet p\u00ebr “disa shk\u00ebndija t\u00eb Fjal\u00ebs s\u00eb per\u00ebndishme”, t\u00eb cilat kishin marr\u00eb helen\u00ebt. N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb, ai n\u00ebnvizon mund\u00ebsit\u00eb, por nj\u00ebkoh\u00ebsisht edhe caqet q\u00eb ekzistojn\u00eb .<\/p>\n d)<\/strong>\u00a0 Nj\u00eb moment tep\u00ebr t\u00eb r\u00ebnd\u00ebsish\u00ebm p\u00ebr tem\u00ebn ton\u00eb e jep Vasili i Madh, ku nocionin e “fjal\u00ebs farore” e shtrin n\u00eb mund\u00ebsin\u00eb njer\u00ebzore “t\u00eb familjarizimit me t\u00eb mir\u00ebn”. “Dashuria ndaj Per\u00ebndis\u00eb \u00ebsht\u00eb e lindur… por, bashk\u00eb me krijimin e gjalles\u00ebs, e kam fjal\u00ebn p\u00ebr njeriun, \u00ebsht\u00eb v\u00ebn\u00eb brenda nesh nj\u00eb fjal\u00eb farore q\u00eb ka n\u00eb vetvete shkaqet p\u00ebr t’u familjarizuar me t\u00eb mir\u00ebn “.<\/p>\n e)<\/strong>\u00a0 \u00a0N\u00eb k\u00ebrkimin e sot\u00ebm t\u00eb krishter\u00eb, vargjet e para t\u00eb Ungjillit sipas Joanit p\u00ebrcaktojn\u00eb themelin kryesor kristologjik p\u00ebr kuptimin e drejt\u00eb t\u00eb frym\u00ebzimeve m\u00eb t\u00eb larta fetare t\u00eb njer\u00ebzimit. “Esht\u00eb drita e v\u00ebrtet\u00eb q\u00eb ndrit \u00e7do njeri kur vjen n\u00eb bot\u00eb”. Disa dor\u00ebshkrime kan\u00eb presje (,) pas fjal\u00ebs “njeri”. Edhe n\u00eb t\u00eb dy rastet, drita ndri\u00e7on “\u00e7do njeri”.<\/p>\n \u00a0 \u00a0 \u00a0P\u00ebrcaktues p\u00ebr tem\u00ebn ton\u00eb \u00ebsht\u00eb se vet\u00eb Krishti e ka njohur fuqin\u00eb mahnit\u00ebse t\u00eb besimit – pra, t\u00eb marr\u00ebdh\u00ebnies nd\u00ebrmjet Per\u00ebndis\u00eb dhe njeriut – , besim q\u00eb e takoi tek kombet, si p.sh. te gruaja hananite (Matt. 15:21-28, si dhe Mark. 7:24-31) dhe te kryeqind\u00ebshi romak (Matt. 8:10, si dhe Luk. 7:5). P\u00ebr m\u00eb tep\u00ebr, ekziston p\u00ebrshkrimi i gjat\u00eb q\u00eb libri “Veprat e Apostujve” jep lidhur me shpres\u00ebtarin\u00eb e Kornelit (Vepr. 10:1-11:16) dhe lidhjen e tij me Per\u00ebndin\u00eb, q\u00eb ka ekzistuar para se t\u00eb priste vizit\u00ebn e Petros. Gjithashtu, kemi d\u00ebshmin\u00eb p\u00ebr ardhjen e Shpirtit t\u00eb Shenjt\u00eb para pag\u00ebzimit.<\/p>\n \u00a0 \u00a0 \u00a0 N\u00eb Listra, Apostull Pavli shpalli se, edhe n\u00eb periudha m\u00eb t\u00eb vjetra “nuk e la veten (Per\u00ebndia) pa e d\u00ebshmuar me an\u00ebn e bamir\u00ebsive…” (Vepr. 14:17). S\u00eb fundi, tha me z\u00eb t\u00eb lart\u00eb para Areopagut (Vepr. 17:22-31) se “…ai u jep t\u00eb gjithave jet\u00eb e frym\u00eb dhe gjith\u00e7ka. Edhe b\u00ebri prej nj\u00eb gjaku \u00e7do komb njer\u00ebzish… q\u00eb t\u00eb k\u00ebrkojn\u00eb Zotin, mbase mund ta prekin dhe ta gjejn\u00eb…”(25-27); madje adoptoi shprehje nga Arati (Fenomene, 5), p\u00ebr t\u00eb theksuar t\u00eb v\u00ebrtet\u00ebn: “Sepse brenda tij rrojm\u00eb, l\u00ebvizim dhe jemi” (28). K\u00ebto formulime nuk t\u00eb \u00e7ojn\u00eb drejt nj\u00eb p\u00ebrb\u00ebrjeje sinkretiste dhe n\u00eb mbulimin e thelbit t\u00eb mesazhit t\u00eb krishter\u00eb. N\u00eb m\u00ebnyr\u00eb t\u00eb qet\u00eb dhe konstante, pason deklarata p\u00ebr hapjet mahnit\u00ebse q\u00eb jan\u00eb realizuar brenda historis\u00eb dhe qenies njer\u00ebzore me an\u00ebn e Jisu Krishtit dhe Ngjalljes s\u00eb Tij (30-31).<\/p>\n \u00a0 \u00a0 \u00a0Ky mesazh ndodhej krejt\u00ebsisht jasht\u00eb sistemit t\u00eb lasht\u00eb bot\u00ebkuptimor grek dhe i kund\u00ebrvihej jo vet\u00ebm politeizmit laik, jasht\u00ebzakonisht t\u00eb nd\u00ebrlikuar, por edhe ateizmit t\u00eb st\u00ebrholluar t\u00eb filozof\u00ebve epikurian\u00eb, si dhe panteizmit t\u00eb stoik\u00ebve. Kemi t\u00eb b\u00ebjm\u00eb me nj\u00eb tregues t\u00eb qart\u00eb mir\u00ebkuptimi dhe respekti ndaj parimeve t\u00eb vjetra fetare dhe, nj\u00ebkoh\u00ebsisht, t\u00eb tejkalimit t\u00eb tyre me fuqin\u00eb dhe t\u00eb v\u00ebrtet\u00ebn e zbulimit t\u00eb krishter\u00eb.<\/p>\n f)\u00a0<\/strong> Duke folur p\u00ebr Kristologjin\u00eb, shum\u00eb theolog\u00eb per\u00ebndimor\u00eb zakonisht e p\u00ebrqendrojn\u00eb v\u00ebmendjen e tyre n\u00eb jet\u00ebn tok\u00ebsore t\u00eb Krishtit, q\u00eb nga lindja deri n\u00eb Kryq\u00ebzimin e Tij – tek “Jisui historik”, si\u00e7 thuhet. Por, n\u00eb Lindje theksi vihet tek Ai q\u00eb u Ngjall, q\u00eb u Ngjit n\u00eb qiell, tek Ai q\u00eb vjen p\u00ebrs\u00ebri, Zoti dhe Fjala e bot\u00ebs. V\u00ebshtrimi i vepr\u00ebs s\u00eb Fjal\u00ebs para Trup\u00ebzimit dhe pas tij, sidomos pas Ngjalljes, \u00ebsht\u00eb b\u00ebrthama e p\u00ebrvoj\u00ebs liturgjike t\u00eb krishter\u00eb t\u00eb Lindjes, me shpres\u00ebn e theksuar eskatologjike: se “misteri i vullnetit t\u00eb tij” \u00ebsht\u00eb q\u00eb “t\u00eb p\u00ebrmblidhen m\u00eb Krishtin t\u00eb gjitha, ato q\u00eb jan\u00eb n\u00eb qiell dhe n\u00eb tok\u00eb; tek Ai” (Efes. 1:9-10). N\u00eb k\u00ebt\u00eb veprim hyjnor, q\u00eb ka p\u00ebrmasa mbar\u00ebbot\u00ebrore – duke p\u00ebrfshir\u00eb gjithashtu dukuri dhe p\u00ebrvoja fetare – Krishti, Dashuria e mish\u00ebruar, mbetet kriteri p\u00ebrfundimtar.<\/p>\n \u00a0 \u00a0 Ashtu si jeta e Krishtit, e Adhamit t\u00eb ri, ka rrjedhoja bot\u00ebrore, edhe jeta e Trupit mistik t\u00eb Tij, e Kish\u00ebs, ka r\u00ebnd\u00ebsi dhe rrezatim ekumenik. Ajo \u00e7ka \u00ebsht\u00eb Kisha, \u00e7do gj\u00eb q\u00eb b\u00ebn, i takon mbar\u00eb njer\u00ebzimit, mbar\u00eb bot\u00ebs. Si shenj\u00eb dhe “ikon\u00eb” e Mbret\u00ebris\u00eb, Kisha p\u00ebrb\u00ebn boshtin lidh\u00ebs t\u00eb t\u00ebr\u00eb procesit t\u00eb p\u00ebrmbushjes. Ajo vepron, ofron Eukaristin\u00eb hyjnore dhe dhoksologjin\u00eb n\u00eb favor t\u00eb t\u00eb gjith\u00eb njer\u00ebzve. Rrezaton lavdin\u00eb e Zotit t\u00eb gjall\u00eb n\u00eb t\u00eb gjith\u00eb tok\u00ebn.<\/p>\n <\/p>\n 3.<\/strong>\u00a0 \u00a0V\u00ebshtrimi i \u00e7\u00ebshtjes s\u00eb feve t\u00eb tjera nga pik\u00ebpamja e Pneumatologjis\u00eb orthodhokse, mund t’u hap\u00eb horizonte t\u00eb reja k\u00ebrkimeve theologjike. Mendimi orthodhoks e sheh veprimin e Shpirtit t\u00eb Shenjt\u00eb shum\u00eb t\u00eb gjer\u00eb, tej \u00e7do p\u00ebrkufizimi, p\u00ebrshkrimi dhe kufijsh. Nj\u00ebkoh\u00ebsisht, me “ekonomin\u00eb e Fjal\u00ebs”, Lindja Orthodhokse, plot shpres\u00eb dhe aspirat\u00eb modeste, v\u00ebshtron “ekonomin\u00eb e Shpirtit”.<\/p>\n \u00a0 \u00a0 \u00a0Q\u00eb n\u00eb fillim t\u00eb krijimit, Shpirti sillej mbi kaos, derisa kaosi u formua n\u00eb “bot\u00eb”. Shpirti vazhdoi t\u00eb kishte t\u00eb nj\u00ebjtin rol n\u00eb histori, megjith\u00ebse nuk mund t\u00eb dallojm\u00eb qart\u00eb “si” dhe “ku” konkretisht. Shpirti, dh\u00ebn\u00ebsi i jet\u00ebs, fryn ende edhe mbi “fush\u00ebn”, “plot me eshtra njer\u00ebzore” (si\u00e7 paraqitet n\u00eb vegimin e Ezekielit – 37:1-14) dhe i shnd\u00ebrron fushat e t\u00eb vdekurve n\u00eb zona jete. Shpirti i Shenjt\u00eb merr pjes\u00eb vendosm\u00ebrisht n\u00eb misterin e Trup\u00ebzimit t\u00eb Shp\u00ebtimtarit dhe n\u00eb lindjen dhe jet\u00ebn e “Trupit t\u00eb Tij mistik”, Kish\u00ebs. Gjat\u00eb Pentikostis\u00eb, Shpirti i Shenjt\u00eb zbulon dhe manifeston lavdin\u00eb e Per\u00ebndis\u00eb me nj\u00eb tjet\u00ebr m\u00ebnyr\u00eb dinamike.<\/p>\n \u00a0 \u00a0 Shfaqja e pranis\u00eb s\u00eb Per\u00ebndis\u00eb Triadik n\u00eb mbar\u00eb bot\u00ebn, n\u00eb koh\u00eb dhe n\u00eb p\u00ebrjet\u00ebsi, kryhet me veprimin e vazhduesh\u00ebm t\u00eb Shpirtit t\u00eb Shenjt\u00eb. “I kudondodhur dhe duke p\u00ebrmbushur t\u00eb gjitha”, Shpirti i Shenjt\u00eb vazhdon t\u00eb veproj\u00eb p\u00ebr shp\u00ebtimin e \u00e7do personi, p\u00ebrmbushjen dhe p\u00ebrfundimin e shp\u00ebtimit t\u00eb mbar\u00eb bot\u00ebs: Si Shpirt shenjt\u00ebrie, q\u00eb sjell frym\u00ebn, dashurin\u00eb dhe fuqin\u00eb e Per\u00ebndis\u00eb Triadik n\u00eb qenien njer\u00ebzore dhe n\u00eb mbar\u00eb gjith\u00ebsin\u00eb. Si Shpirt fuqie (vrulli i frym\u00ebs s\u00eb furishme dhe zjarri ishin simbolet e Tij t\u00eb diktueshme gjat\u00eb dit\u00ebs s\u00eb Pentikostis\u00eb), q\u00eb p\u00ebrt\u00ebrin n\u00eb m\u00ebnyr\u00eb dinamike atmosfer\u00ebn, n\u00eb t\u00eb cil\u00ebn njer\u00ebzit rrojn\u00eb dhe marrin frym\u00eb. Djeg \u00e7do gj\u00eb t\u00eb kalbur – parime, ide, organizma, morale, struktura demoniake – dhe ofron energji t\u00eb re q\u00eb \u00e7do gj\u00eb brenda krijes\u00ebs t\u00eb transformohet dhe t\u00eb p\u00ebrt\u00ebritet.<\/p>\n \u00a0 \u00a0Si “Shpirt i s\u00eb v\u00ebrtet\u00ebs”, q\u00eb vepron dhe frym\u00ebzon njer\u00ebzit n\u00eb d\u00ebshir\u00ebn e tyre dhe n\u00eb k\u00ebrkimin e s\u00eb v\u00ebrtet\u00ebs – i s\u00eb v\u00ebrtet\u00ebs t\u00eb \u00e7do aspekti (sigurisht edhe asaj shkencore) q\u00eb ka t\u00eb b\u00ebj\u00eb me jet\u00ebn njer\u00ebzore. Ky zbulim i s\u00eb v\u00ebrtet\u00ebs arrin kulmin n\u00eb njohjen vendimtare dhe t\u00eb drejt\u00eb t\u00eb misterit t\u00eb Krishtit, i Cili \u00ebsht\u00eb e V\u00ebrteta par\u00ebsore.<\/p>\n \u00a0 \u00a0 Si Shpirt paqeje, q\u00eb qet\u00ebson zemrat dhe ndihmon n\u00eb krijimin e marr\u00ebdh\u00ebnieve t\u00eb reja nd\u00ebrmjet personave njer\u00ebzor\u00eb, q\u00eb sjell mir\u00ebkuptimin dhe pajtimin n\u00eb t\u00eb gjith\u00eb njer\u00ebzimin. Si Shpirt drejt\u00ebsie, q\u00eb u jep frym\u00ebzim dhe fuqi njer\u00ebzve, p\u00ebr t\u00eb d\u00ebshiruar drejt\u00ebsin\u00eb dhe p\u00ebr t\u00eb luftuar p\u00ebr t\u00eb.<\/p>\n \u00a0 \u00a0 \u00a0Asgj\u00eb nuk mund ta kufizoj\u00eb rrezatimin e Shpirtit t\u00eb Shenjt\u00eb. Kudo ku bashkohen dashuria, mir\u00ebsia, paqja dhe frytet e tjera t\u00eb Tij (Gal. 5:22), aty dallojm\u00eb gjurm\u00eb t\u00eb veprimit t\u00eb Tij. Dhe duket q\u00eb mjaft nga k\u00ebto elemente jan\u00eb t\u00eb pranishme n\u00eb jet\u00ebn e shum\u00eb njer\u00ebzve q\u00eb u p\u00ebrkasin besimeve t\u00eb ndryshme fetare. Por, mendimi theologjik q\u00eb mund t\u00eb zhvillohet n\u00eb fush\u00ebn e Pneumatologjis\u00eb k\u00ebrkon v\u00ebmendje t\u00eb madhe, si dhe ndjeshm\u00ebri dhe sakt\u00ebsi theologjike. Termat “ruah”, “shpirti”, “shpirtrat”, n\u00eb Shkrimin e Shenjt\u00eb p\u00ebrdoren me kuptime dhe ngjyrime t\u00eb ndryshme; dhe n\u00eb shum\u00eb raste \u00ebsht\u00eb e dyshimt\u00eb n\u00ebse i referohen v\u00ebrtet Shpirtit t\u00eb Shenjt\u00eb. P\u00ebr m\u00eb tep\u00ebr, termi “shpirt”, “shpirtra”, dhe fjal\u00ebt respektive n\u00eb qindra gjuh\u00eb t\u00eb njer\u00ebzimit, japin nj\u00eb shum\u00ebform\u00ebsi t\u00eb pabesueshme dhe nj\u00eb mori ngjyrimesh semantike. N\u00eb epok\u00ebn ton\u00eb, madje edhe n\u00eb mjediset e krishtera, ky term p\u00ebrdoret p\u00ebr t\u00eb interpretuar shum\u00eb kuptime. Ndaj, q\u00eb t\u00eb shmangen shkarjet n\u00eb ide t\u00eb pap\u00ebrcaktuara dhe n\u00eb ushtrime akrobatike teorike, Pneumatologjia duhet t’iu referohet vazhdimisht dogmave t\u00eb Kristologjis\u00eb dhe Triadologjis\u00eb.<\/p>\n <\/p>\n <\/p>\n \u00a0\u00a0\u00a0 S\u00eb fundi, nj\u00eb tjet\u00ebr moment-ky\u00e7 p\u00ebr kuptimin theologjik t\u00eb d\u00ebshir\u00ebs s\u00eb mir\u00eb dhe veprimit t\u00eb \u00e7do personi njer\u00ebzor, jep mendimi i Sh\u00ebn Maksim Omologjetit. “Nd\u00ebrsa Fjala ‘Per\u00ebndi’ e Per\u00ebndis\u00eb dhe e Atit ekziston n\u00eb m\u00ebnyr\u00eb mistike n\u00eb secil\u00ebn prej porosive t\u00eb tij… Pra, ai q\u00eb merr porosi hyjnore dhe e zbaton at\u00eb, merr<\/p>\n \u00a0 \u00a0 Fjal\u00ebn e Per\u00ebndis\u00eb q\u00eb \u00ebsht\u00eb brenda saj… “. Natyrisht, nuk duhet harruar se k\u00ebto th\u00ebnie u takojn\u00eb teksteve asketike dhe kan\u00eb t\u00eb b\u00ebjn\u00eb me p\u00ebrvoj\u00ebn monastike t\u00eb krishter\u00eb. Megjithat\u00eb, kjo tez\u00eb do t\u00eb mund t\u00eb konsiderohej si shtrirje theologjike e mendimit biblik q\u00eb haset n\u00eb Letr\u00ebn d\u00ebrguar Romak\u00ebve 2:14-16.<\/p>\n \u00a0 \u00a0 \u00c7do njeri me vullnet dhe d\u00ebshir\u00eb t\u00eb mir\u00eb q\u00eb respekton porosit\u00eb e Krishtit (si\u00e7 jan\u00eb dashuria e v\u00ebrtet\u00eb, p\u00ebrul\u00ebsia, ndjenja e faljes, sh\u00ebrbimi pa interes), edhe kur nuk e ka privilegjin p\u00ebr t\u00eb njohur drejtp\u00ebrdrejt misterin e parr\u00ebfyesh\u00ebm t\u00eb Krishtit – do t\u00eb guxonim t\u00eb thonim pranon n\u00eb m\u00ebnyr\u00eb mistike Krishtin-Fjal\u00eb, q\u00eb \u00ebsht\u00eb i pranish\u00ebm brenda porosis\u00eb. P\u00ebrderisa Per\u00ebndia \u00ebsht\u00eb dashuri, \u00e7do shprehje e dashuris\u00eb \u00ebsht\u00eb nj\u00eb koordinim automatik drejt vullnetit t\u00eb Tij dhe porosive t\u00eb Tij.<\/p>\n \u00a0 \u00a0 N\u00eb t\u00eb nj\u00ebjtin fragment, Sh\u00ebn Maksimi e shtrin Trinin\u00eb e Shenjt\u00eb n\u00eb lidhjen mistike nd\u00ebrmjet Krishtit dhe porosive t\u00eb Tij. Meqen\u00ebse Ati Per\u00ebndi \u00ebsht\u00eb absolutisht i bashkuar me Fjal\u00ebn e Tij “prej natyre”, kushdo q\u00eb pranoi Fjal\u00ebn n\u00ebp\u00ebrmjet porosive, bashk\u00eb me T\u00eb ka pranuar edhe Atin, i cili \u00ebsht\u00eb n\u00eb T\u00eb, gjithashtu ka pranuar bashk\u00eb me Fjal\u00ebn edhe Shpirtin, q\u00eb \u00ebsht\u00eb n\u00eb Fjal\u00eb. Dhe pasi i referohet fragmentit: Jn. 13:20, Shenjti p\u00ebrfundon: “Ai q\u00eb ka marr\u00eb porosin\u00eb dhe e ka zbatuar at\u00eb, ka marr\u00eb n\u00eb m\u00ebnyr\u00eb mistike Trinin\u00eb e Shenjt\u00eb “.<\/p>\n \u00a0 \u00a0Studimi i k\u00ebsaj perspektive, n\u00eb g\u00ebrshetim me zgjerimin e b\u00ebr\u00eb nga Vasili i Madh t\u00eb ides\u00eb s\u00eb “fjal\u00ebs farore” n\u00eb mund\u00ebsin\u00eb njer\u00ebzore “t\u00eb familjarizimit me t\u00eb mir\u00ebn”, si dhe shtrirja e k\u00ebtyre koncepteve n\u00eb fush\u00ebn shoq\u00ebrore, do t\u00eb mund t’i hapte ndoshta horizonte t\u00eb reja kuptimit theologjik t\u00eb misterit t\u00eb jet\u00ebs s\u00eb njer\u00ebzve me bindje t\u00eb tjera fetare.<\/p>\n <\/p>\n a)<\/strong>\u00a0 \u00a0N\u00eb p\u00ebrvojat fetare t\u00eb njer\u00ebzimit vihet re, nga nj\u00ebra an\u00eb nj\u00eb degjenerim i ideve fetare dhe veprimtarive adhuruese, si dhe nj\u00eb zhvillim i strukturave dhe forcave demoniake q\u00eb e tjet\u00ebrsojn\u00eb qenien njer\u00ebzore; nd\u00ebrsa, nga ana tjet\u00ebr, ndritin shk\u00ebndija t\u00eb ndryshme t\u00eb drit\u00ebs s\u00eb Zbules\u00ebs hyjnore. Fet\u00eb hapin nj\u00eb horizont drejt nj\u00eb realiteti t\u00eb p\u00ebrtejsh\u00ebm, drejt Di\u00e7kaje ose Dikujt, i Cili ekziston tej dukurive t\u00eb perceptueshme. Fet\u00eb kan\u00eb lindur nga d\u00ebshira e zjarrt\u00eb e njeriut p\u00ebr t\u00eb “Shenjt\u00ebn” dhe i mbajn\u00eb t\u00eb hapura dyert e p\u00ebrvoj\u00ebs njer\u00ebzore drejt Pafund\u00ebsis\u00eb. Karakteristika thelb\u00ebsore njer\u00ebzore, “sipas ikon\u00ebs”, nuk \u00ebsht\u00eb shkat\u00ebrruar, dhe p\u00ebr k\u00ebt\u00eb arsye \u00e7do person njer\u00ebzor ka mbetur marr\u00ebs i mesazheve t\u00eb vullnetit hyjnor dhe t\u00eb rrezatimit mbar\u00ebbot\u00ebror t\u00eb lavdis\u00eb s\u00eb Per\u00ebndis\u00eb Triadik.<\/p>\n \u00a0 \u00a0 \u00a0T\u00eb gjith\u00eb njer\u00ebzit mbi tok\u00eb l\u00ebvizin n\u00ebn ndikimin e Diellit t\u00eb Drejt\u00ebsis\u00eb. Do t\u00eb mund t’i quanim fet\u00eb akumulator\u00eb (bateri), t\u00eb karikuara nga rrezet e Tij, me p\u00ebrvoja jete, me konceptime dhe frym\u00ebzime t\u00eb ndryshme madh\u00ebshtore. K\u00ebta akumulator\u00eb kan\u00eb ndihmuar shum\u00eb njer\u00ebz n\u00eb rrug\u00ebn e tyre t\u00eb jet\u00ebs, duke u dh\u00ebn\u00eb nj\u00eb ndri\u00e7im t\u00eb mang\u00ebt ose disa shk\u00eblqime drite. Por, k\u00ebto nuk mund t\u00eb konsiderohen si drita t\u00eb m\u00ebvet\u00ebsishme dhe nuk kan\u00eb mund\u00ebsin\u00eb p\u00ebr t\u00eb z\u00ebvend\u00ebsuar vet\u00eb Diellin.<\/p>\n b)<\/strong>\u00a0 Kriter p\u00ebr vler\u00ebsimin dhe pranimin e frym\u00ebzimeve dhe parimeve t\u00eb ndryshme fetare, p\u00ebr t\u00eb krishter\u00ebt mbetet Jisu Krishti, Fjala e Per\u00ebndis\u00eb, q\u00eb mish\u00ebron dashurin\u00eb e Per\u00ebndis\u00eb Triadik. Mesazhi i Dashuris\u00eb q\u00eb solli, s\u00eb bashku me gjer\u00ebsin\u00eb dhe thell\u00ebsin\u00eb q\u00eb zbulohen n\u00eb Ungjill, formon b\u00ebrtham\u00ebn e padiskutueshme dhe, nj\u00ebkoh\u00ebsisht, plot\u00ebsin\u00eb e p\u00ebrvoj\u00ebs fetare. Njohja dhe p\u00ebrjetimi i Dashuris\u00eb realizohen si rrjedhoj\u00eb e veprimit t\u00eb Shpirtit t\u00eb Shenjt\u00eb. Vepra e Krishtit p\u00ebr shp\u00ebtimin e mbar\u00eb bot\u00ebs vazhdon t\u00eb kryhet n\u00eb \u00e7do koh\u00eb nga ana e Kish\u00ebs, Trupit t\u00eb Tij (Kol. 1:18).<\/p>\n c)<\/strong>\u00a0 Nd\u00ebrsa q\u00ebndrimi i krishter\u00eb \u00ebsht\u00eb rrept\u00ebsisht kritik ndaj besimeve t\u00eb tjera fetare si sisteme dhe unitete organike, t\u00eb krishter\u00ebt duhet t\u00eb q\u00ebndrojn\u00eb me shum\u00eb mir\u00ebkuptim, respekt dhe dashuri karshi njer\u00ebzve q\u00eb rrojn\u00eb n\u00eb klim\u00ebn e feve dhe ideologjive t\u00eb ndryshme. Sepse personi njer\u00ebzor, madje edhe kur pik\u00ebpamjet dhe bindjet fetare t\u00eb tij jan\u00eb t\u00eb gabuara, nuk e ka humbur prejardhjen e per\u00ebndishme. Duke qen\u00eb se \u00ebsht\u00eb krijuar “sipas ikon\u00ebs s\u00eb Per\u00ebndis\u00eb”, \u00e7do njeri \u00ebsht\u00eb v\u00ebllai yn\u00eb.<\/p>\n \u00a0 \u00a0 T\u00eb gjith\u00eb njer\u00ebzit marrin rrezet e lavdis\u00eb hyjnore, q\u00eb p\u00ebrqafon Gjith\u00ebsin\u00eb, shijojn\u00eb veprimet e Shpirtit t\u00eb Shenjt\u00eb, q\u00eb jan\u00eb veprime jete, dashurie dhe t\u00eb v\u00ebrtete. Gjithashtu, Kisha si mister i Mbret\u00ebris\u00eb, vepron n\u00eb em\u00ebr dhe “n\u00eb favor” t\u00eb mbar\u00eb njer\u00ebzimit. Duke qen\u00eb se t\u00eb gjith\u00eb njer\u00ebzit b\u00ebjn\u00eb pjes\u00eb n\u00eb natyr\u00ebn e p\u00ebrbashk\u00ebt njer\u00ebzore, e cila u lart\u00ebsua me trup\u00ebzimin e Fjal\u00ebs, marrin nj\u00eb pjes\u00eb t\u00eb ndikimit t\u00eb hirit t\u00eb Tij dhe t\u00eb dashuris\u00eb s\u00eb Tij, q\u00eb aktivizohen plot\u00ebsisht brenda Kish\u00ebs, Trupit t\u00eb Tij.<\/p>\n d)<\/strong>\u00a0 N\u00eb rrug\u00ebn e zhvillimit t\u00eb bot\u00ebs, q\u00eb na ka sjell\u00eb aq af\u00ebr me nj\u00ebri-tjetrin, detyrimi p\u00ebr kryerjen e dialogut me njer\u00ebz me bindje t\u00eb tjera fetare, p\u00ebr ne t\u00eb krishter\u00ebt \u00ebsht\u00eb imediat. Nj\u00eb dialog, q\u00eb t\u00eb jet\u00eb i sinqert\u00eb, presupozon respekt ndaj personalitetit dhe liris\u00eb s\u00eb bashk\u00ebbiseduesit, si dhe dashuri t\u00eb sinqert\u00eb, mir\u00ebkuptim dhe njohje t\u00eb frym\u00ebzimeve q\u00eb ekzistojn\u00eb n\u00eb p\u00ebrvojat e tjera fetare.<\/p>\n e)<\/strong>\u00a0 Por, nj\u00eb predispozicion i till\u00eb p\u00ebr dialog nuk tregon nd\u00ebrprerje t\u00eb d\u00ebshmis\u00eb son\u00eb t\u00eb krishter\u00eb. Pik\u00ebrisht, t\u00eb kund\u00ebrt\u00ebn. Nd\u00ebrsa gjendemi n\u00eb dialog, interpretojm\u00eb dhe sqarojm\u00eb d\u00ebshmin\u00eb ton\u00eb sipas rastit konkret. Jemi t\u00eb detyruar q\u00eb t\u00eb flasim dhe t\u00eb ofrojm\u00eb thesarin e \u00e7muar q\u00eb zot\u00ebrojm\u00eb. Nuk mund t\u00eb q\u00ebndrojm\u00eb t\u00eb heshtur kur \u00ebsht\u00eb fjala p\u00ebr sa na ka zbuluar dhe dhuruar dashuria e Per\u00ebndis\u00eb: kryesisht, sigurin\u00eb ton\u00eb se Per\u00ebndia \u00ebsht\u00eb DASHURI; se q\u00eb t\u00eb gjith\u00eb njer\u00ebzit ftohen p\u00ebr t\u00eb marr\u00eb pjes\u00eb n\u00eb shoq\u00ebrin\u00eb e dashuris\u00eb s\u00eb Per\u00ebndis\u00eb Triadik. Por, p\u00ebr t\u00eb qen\u00eb bind\u00ebs, d\u00ebshmia jon\u00eb duhet t\u00eb buroj\u00eb nga jeta dhe p\u00ebrvoja jon\u00eb personale.<\/p>\n \u00a0 \u00a0 Ajo q\u00eb bota k\u00ebrkon nga t\u00eb krishter\u00ebt \u00ebsht\u00eb konsekuenca: K\u00ebrkon t\u00eb tregojm\u00eb bukurin\u00eb e mesazhit t\u00eb krishter\u00eb, duke i p\u00ebrjetuar me vet\u00ebdije parimet e tij, n\u00ebn drit\u00ebn e Kryqit dhe t\u00eb Ngjalljes; t\u00eb zbulojm\u00eb, n\u00eb realitetin e p\u00ebrditsh\u00ebm, bukurin\u00eb, shk\u00eblqimin, lavdin\u00eb dhe fuqin\u00eb q\u00eb ka nj\u00eb jet\u00eb e p\u00ebrt\u00ebritur m\u00eb Krishtin; t\u00eb rrezatojm\u00eb pranin\u00eb e Shpirtit t\u00eb Shenjt\u00eb. Bota d\u00ebshiron nj\u00eb Krishterim t\u00eb gjall\u00eb, q\u00eb do t\u00eb jap\u00eb d\u00ebshmi p\u00ebr misterin e Dashuris\u00eb s\u00eb Trinis\u00eb s\u00eb T\u00ebr\u00ebshenjt\u00eb. D\u00ebshiron metamorfoz\u00ebn thelb\u00ebsore t\u00eb qenies njer\u00ebzore dhe t\u00eb shoq\u00ebris\u00eb me fuqin\u00eb e tejskajshme t\u00eb Dashuris\u00eb.<\/p>\n ___________________________<\/p>\n [1]\u00a0<\/strong> \u00a0 <\/sup>J. Meyendorff, St. Gregory Palamas and Orthodox Spirituality, Crestwood, New York 1971.<\/p>\n [2]\u00a0 <\/strong><\/sup>Grigor Theologu, Fjal\u00eb Theologjike,II, 17,15, PG36, 48C.<\/p>\n [3]\u00a0 \u00a0<\/strong><\/sup>Parap\u00ebrgatitja Ungjillore, A, 6,2, PG 21, 48C. 25.<\/p>\n [4] <\/strong><\/sup>\u00a0 Shih gjithashtu: Psalm. 22:28; 57:11; 65:5; 66:1,4; 72:19; 82:8; 83:18; 86:9; 95:3; 96:1; 98:4; 104:28; 113:3,4. [6]\u00a0 \u00a0<\/strong><\/sup>Shih kap. III: Kultura dhe Ungjilli.<\/p>\n [7]\u00a0 \u00a0 <\/strong><\/sup>Justin Martiri, Apologjia, B,10, PG6, 460BC.<\/p>\n [8]\u00a0 \u00a0 <\/strong><\/sup>Si m\u00eb lart, B, PG6, 468A.<\/p>\n [9]\u00a0 \u00a0 <\/strong><\/sup>Si m\u00eb lart, B, 10, PG6, 460C.<\/p>\n [10]<\/strong><\/sup>\u00a0 “Edhe ata q\u00eb kan\u00eb jetuar me logjik\u00eb jan\u00eb t\u00eb krishter\u00eb, edhe pse jan\u00eb kujtuar t\u00eb pafe” – Apologjia,<\/p>\n A,46, PG6, 397C.<\/p>\n [11]<\/strong><\/sup>\u00a0 \u00a0 Si m\u00eb lart, B, 13, PG6, 468A.<\/p>\n [12]<\/strong><\/sup>\u00a0 Klementi i Aleksandris\u00eb, Fjal\u00eb nxitjeje ndaj pagan\u00ebve,7, PG8, 184A: “se, edhe pse grek\u00ebt kryesisht kan\u00eb marr\u00eb disa shk\u00ebndija t\u00eb Fjal\u00ebs s\u00eb per\u00ebndishme…”. Klementi beson se n\u00eb historin\u00eb e lasht\u00eb t\u00eb fes\u00eb njohja e s\u00eb v\u00ebrtet\u00ebs rrjedh drejtp\u00ebrs\u00ebdrejti nga Per\u00ebndia; p\u00ebr m\u00eb tep\u00ebr, ai e konsideron si “paraedukim t\u00eb prehjes m\u00eb Krishtin”, Stromateis, A, 5, PG8, 728A.<\/p>\n [13]<\/strong><\/sup>\u00a0 \u00a0Vasili i Madh, Kushte p\u00ebr s\u00eb gjeri, PG31, 908BC.<\/p>\n [14]<\/strong><\/sup>\u00a0\u00a0 Maksim Omologjeti, Kapituj mbi Theologjin\u00eb dhe Ekonomin\u00eb e Mish\u00ebruar t\u00eb Birit t\u00eb Per\u00ebndis\u00eb,<\/p>\n B,71, Filokalia ton Niptikon kai Askitikon,vol. 14, Selanik 1985, fq. 542.<\/p>\n [15]<\/strong><\/sup>\u00a0\u00a0 “Sepse kur kombet q\u00eb s’kan\u00eb ligj, dhe zbatojn\u00eb pun\u00ebt e ligjit prej natyre, at\u00ebher\u00eb, ndon\u00ebse nuk kan\u00eb ligj, kan\u00eb veten e tyre p\u00ebr ligj, sepse d\u00ebshmojn\u00eb se puna q\u00eb k\u00ebrkon ligji \u00ebsht\u00eb e shkruar n\u00eb zemrat e tyre; p\u00ebr k\u00ebt\u00eb d\u00ebshmon edhe nd\u00ebrgjegjja e tyre, por edhe mendimet duke paditur dhe duke mbrojtur nj\u00ebri-tjetrin; si\u00e7 do t\u00eb duket at\u00eb dit\u00eb kur, sipas Ungjillit tim, Per\u00ebndia do t\u00eb gjykoj\u00eb t\u00eb fshehtat e njer\u00ebzve n\u00ebp\u00ebrmjet Jisu Krishtit” (Rom. 2:14-16).<\/p>\n [16]<\/strong><\/sup>\u00a0 \u00a0 Maksim Omologjeti, si m\u00eb lart.<\/p>\n <\/p>\n","protected":false},"excerpt":{"rendered":" Projektimi i nj\u00eb q\u00ebndrimi theologjik Orthodhoks n\u00eb kuptimin theologjik t\u00eb feve t\u00eb tjera. 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 \u00a0N\u00eb bot\u00ebn Per\u00ebndimore, diskutimi rreth vler\u00ebsimit theologjik t\u00eb feve t\u00eb tjera, gjithnj\u00eb p\u00ebrqendrohet tek Kristologjia. Mendimi theologjik i Per\u00ebndimit lidhur me k\u00ebt\u00eb \u00e7\u00ebshtje \u00ebsht\u00eb p\u00ebrcaktuar kryesisht<\/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-2038","post","type-post","status-publish","format-standard","hentry","category-kendveshtrimi-orthodhoks","tag-kendveshtrimi-orthodhoks"],"acf":[],"yoast_head":"\n<\/span>\u00a0 \u00a0 \u201cNj\u00eb Per\u00ebndi, At’ i t\u00eb gjith\u00ebve, q\u00eb \u00ebsht\u00eb p\u00ebrmbi t\u00eb gjith\u00eb, edhe me an\u00eb t\u00eb t\u00eb gjith\u00ebve, dhe nd\u00ebr t\u00eb gjith\u00eb.”<\/em><\/strong><\/span><\/h4>\n
<\/span>\u201cDhe Fjala u b\u00eb mish dhe q\u00ebndroi nd\u00ebr ne.”<\/strong><\/em><\/span><\/h4>\n
<\/span>\u00a0 \u00a0 Ngush\u00ebllimtari, \u201ckudo i pranish\u00ebm q\u00eb i p\u00ebrmbush t\u00ebgjitha”.<\/em><\/strong><\/span><\/h4>\n
<\/span>* * *<\/strong><\/span><\/h4>\n
<\/span>\u00a0 \u00a0 V\u00ebrejtje p\u00ebrfundimtare.<\/em><\/strong><\/span><\/h4>\n
<\/span>\u00a0 \u00a0 Si p\u00ebrmbledhje, do t\u00eb donim t\u00eb n\u00ebnvizonim se:<\/strong><\/span><\/h4>\n
\n[5]<\/strong><\/sup> J. Mbiti, African Religions and Philosophy,London 1969; repr. 1970. I t\u00eb nj\u00ebjtit, Concepts of God in Africa,London 1970. A. Yannoulatos, ‘Zoti i Shk\u00eblqimit’,Per\u00ebndia i fiseve pran\u00eb malit Kenya, Athin\u00eb 1971, bot. i 3-t\u00eb 1983. I t\u00eb nj\u00ebjtit, Ruhan’ga – Krijuesi,Athin\u00eb 1975.<\/p>\n