{"id":2039,"date":"2013-04-04T12:21:43","date_gmt":"2013-04-04T12:21:43","guid":{"rendered":""},"modified":"2021-10-11T11:56:34","modified_gmt":"2021-10-11T09:56:34","slug":"pyetje-kritike-qe-kane-te-bejne-me-bashkesine-mbareboterore","status":"publish","type":"post","link":"https:\/\/orthodoxalbania.org\/2020\/2013\/04\/04\/pyetje-kritike-qe-kane-te-bejne-me-bashkesine-mbareboterore\/","title":{"rendered":"Pyetje kritike q\u00eb kan\u00eb t\u00eb b\u00ebjn\u00eb me bashj\u00ebsin\u00eb mbar\u00ebbot\u00ebrore – Kryepiskopi Anastas"},"content":{"rendered":"

<\/span>Pyetje kritike q\u00eb kan\u00eb t\u00eb b\u00ebjn\u00eb me bashj\u00ebsin\u00eb mbar\u00ebbot\u00ebrore<\/strong><\/span><\/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 Me analiz\u00ebn e m\u00ebsip\u00ebrme, ne u p\u00ebrpoq\u00ebm q\u00eb t\u00eb japim, kryesisht, nj\u00eb v\u00ebshtrim koherent, si e shohim brenda tradit\u00ebs orthodhokse, q\u00eb t\u00eb p\u00ebrcaktoj\u00eb mund\u00ebsin\u00eb, forc\u00ebn dhe p\u00ebrgjegj\u00ebsin\u00eb e t\u00eb krishter\u00ebve p\u00ebr t\u00eb ecur drejt nj\u00eb bashk\u00ebsie mbar\u00ebbot\u00ebrore. Megjithat\u00eb, nuk harrojm\u00eb se nj\u00ebkoh\u00ebsisht shtrohen shum\u00eb pyetje konkrete lidhur me problemin ton\u00eb, t\u00eb cilat k\u00ebrkojn\u00eb p\u00ebrgjigje sa m\u00eb t\u00eb drejtp\u00ebrdrejta.<\/p>\n

<\/span>\u00a0 Shoq\u00ebri dashurie me Krijimin.<\/strong><\/span><\/h4>\n

\u00a0 \u00a0 1.\u00a0\u00a0<\/strong> \u00a0Si p\u00ebrballohen nga ana e bashk\u00ebsive t\u00eb krishtera futja e teknologjis\u00eb, rritja e vrullshme e popullsis\u00eb s\u00eb qyteteve, marr\u00ebdh\u00ebniet e njer\u00ebzve me natyr\u00ebn?<\/p>\n

\u00a0 \u00a0 Nga sa dim\u00eb, n\u00eb disa rrethe t\u00eb krishtera k\u00ebto pyetje kan\u00eb krijuar fillimisht befasi. Por, zakonisht, pas hutimit t\u00eb par\u00eb, ka pasuar nj\u00eb vler\u00ebsim i kthjell\u00ebt. P\u00ebrderisa, sipas pik\u00ebpamjes s\u00eb krishter\u00eb, njeriu \u00ebsht\u00eb i b\u00ebr\u00eb “sipas ikon\u00ebs s\u00eb Per\u00ebndis\u00eb”, ai \u00ebsht\u00eb paracaktuar p\u00ebr t\u00eb qen\u00eb zot i natyr\u00ebs. Rrjedhimisht, zhvillimi i t\u00eb gjitha mund\u00ebsive t\u00eb tij, k\u00ebrkimi i pand\u00ebrprer\u00eb i s\u00eb v\u00ebrtet\u00ebs dhe i sekreteve t\u00eb natyr\u00ebs, jan\u00eb t\u00eb d\u00ebshirueshme n\u00eb shkall\u00ebn m\u00eb t\u00eb lart\u00eb t\u00eb mundshme. Por, nj\u00ebkoh\u00ebsisht, mendimi i krishter\u00eb thekson rrezikun\u00a0 e dehjes s\u00eb njeriut nga sukseset e tij dhe t\u00eb r\u00ebnies n\u00eb ngasjen e par\u00eb t\u00eb historis\u00eb s\u00eb tij, pra, n\u00eb p\u00ebrshtypjen e gabuar t\u00eb Eosforit, se me arritjet e tij mund t\u00eb rr\u00ebzoj\u00eb nga froni Per\u00ebndin\u00eb dhe t\u00eb b\u00ebhet vet\u00eb Per\u00ebndi (Gjen. 3:5). Doktrina e krishter\u00eb nuk pushon s\u00eb theksuari limitet e njeriut dhe faktin se rruga drejt “hyjnizimit”, drejt shoq\u00ebris\u00eb s\u00eb v\u00ebrtet\u00eb t\u00eb dashuris\u00eb, gjendet tek Per\u00ebndia dhe jo jasht\u00eb Tij.<\/p>\n

\u00a0 \u00a0 Nevoja jetike e njeriut p\u00ebr nj\u00eb shoq\u00ebri dashurie nuk e percepton bot\u00ebn thjesht si njer\u00ebzim, por edhe si natyr\u00eb, si gjith\u00ebsi. Me zhvillimin teknologjik rrezikohemi t\u00eb hyjm\u00eb n\u00eb nj\u00eb peripeci t\u00eb tmerrshme vet\u00ebshkat\u00ebrrimi, sepse nuk e “p\u00ebrdorim”, por e “shp\u00ebrdorojm\u00eb” natyr\u00ebn. Krishterimi e ka \u00e7liruar njeriun nga frika e pik\u00ebpamjeve magjike, nga hyjnizimi i natyr\u00ebs, ka kultivuar nj\u00eb disponim aktiv dhe k\u00ebshtu ka ndihmuar n\u00eb zhvillimin e shkenc\u00ebs. Por, p\u00ebrfundimisht, njeriu modern, duke humbur ndjenj\u00ebn e \u00e7do shenjt\u00ebrie, ka kaluar tashm\u00eb n\u00eb ekstremin tjet\u00ebr: t\u00eb shikoj\u00eb natyr\u00ebn me nj\u00eb v\u00ebshtrim t\u00eb p\u00ebrlyer, pa respekt; shpesh me nj\u00eb ciniz\u00ebm agresiv dhe jo me dashuri. K\u00ebshtu, tjet\u00ebrsohet gjithnj\u00eb e m\u00eb tep\u00ebr nga natyra. Sillet ndaj saj si grabit\u00ebs dhe izolohet n\u00eb strofkat artificiale t\u00eb tij. Por, edhe ajo hakmerret.<\/p>\n

\u00a0 \u00a0 Urgjent \u00ebsht\u00eb miq\u00ebsimi. Esht\u00eb koha t\u00eb kuptohet se natyra \u00ebsht\u00eb di\u00e7ka e shenjt\u00eb. Ajo nuk gjendet jasht\u00eb veprimit t\u00eb Shpirtit t\u00eb Shenjt\u00eb . E Shenjta, pas bashkimit t\u00eb saj m\u00eb Krishtin me Njer\u00ebzoren, nuk shkakton frik\u00eb, por respekt, dashuri; fton n\u00eb nj\u00eb shoq\u00ebri. N\u00eb adhurimin orthodhoks marrin pjes\u00eb element\u00eb t\u00eb ndrysh\u00ebm q\u00eb p\u00ebrfaq\u00ebsojn\u00eb natyr\u00ebn; dhe marrin pjes\u00eb jo p\u00ebr zbukurim, por “organikisht”. Forma t\u00eb saj konkrete (buka, vera, zjarri, temjami) b\u00ebjn\u00eb pjes\u00eb n\u00eb nj\u00eb funksion t\u00eb shoq\u00ebris\u00eb s\u00eb dashuris\u00eb. Rigjetja e dimensionit t\u00eb shenjt\u00ebris\u00eb s\u00eb natyr\u00ebs, e harmonis\u00eb fillestare t\u00eb saj me natyr\u00ebn njer\u00ebzore, \u00ebsht\u00eb nj\u00eb kontribut vendimtar n\u00eb arritjen e nj\u00eb shoq\u00ebrie t\u00eb v\u00ebrtet\u00eb mbar\u00ebbot\u00ebrore.<\/p>\n

<\/span>Drejt\u00ebsia shoq\u00ebrore dhe v\u00ebrtet\u00ebsia e brendshme.<\/strong><\/span><\/h4>\n

\u00a0 \u00a0 2.\u00a0<\/strong>\u00a0 \u00a0P\u00ebr sa u p\u00ebrket rrymave moderne social-politike, etjes p\u00ebr drejt\u00ebsi, barazi, liri, respekt ndaj njeriut, besojm\u00eb se, n\u00eb form\u00ebn e tyre m\u00eb k\u00ebrkuese, ato p\u00ebrputhen me mesazhin e Krishterimit. Nga ana tjet\u00ebr, dihet nga historia e mendimit se k\u00ebto bindje kan\u00eb marr\u00eb ushqim nga shtresat m\u00eb t\u00eb thella t\u00eb nd\u00ebrgjegjes s\u00eb krishter\u00eb, nga problematika e krishter\u00eb, dhe u poq\u00ebn brenda klim\u00ebs q\u00eb ajo ka krijuar. Mendimtar\u00eb t\u00eb krishter\u00eb nuk pushojn\u00eb s\u00eb k\u00ebrkuari shprehjen m\u00eb origjinale p\u00ebr realizimin e k\u00ebtyre idealeve. Ata theksojn\u00eb se tendencat e korruptuara njer\u00ebzore, devijimet tragjike, q\u00eb shkakton egoizmi dhe numri i madh i forcave demoniake q\u00eb zhvillohen gjat\u00eb marr\u00ebdh\u00ebnieve nd\u00ebrmjet personave dhe bashk\u00ebsive, ndotin dhe degjenerojn\u00eb d\u00ebshirat m\u00eb t\u00eb kulluara. P\u00ebr k\u00ebt\u00eb arsye, ata k\u00ebmb\u00ebngulin p\u00ebr nevoj\u00ebn e pastrimit t\u00eb brendsh\u00ebm, e v\u00ebrtet\u00ebsis\u00eb s\u00eb stimujve, sinqeritetit dhe ndershm\u00ebris\u00eb s\u00eb vullnetit.<\/p>\n

\u00a0 \u00a0 Esht\u00eb e qart\u00eb se racizmi, pabarazia nd\u00ebrmjet klasave, kombeve, sekseve, m\u00ebnjanimi i t\u00eb drejtave njer\u00ebzore, p\u00ebrb\u00ebjn\u00eb, n\u00ebn drit\u00ebn e shqyrtimit t\u00eb krishter\u00eb, tjet\u00ebrsim t\u00eb natyr\u00ebs njer\u00ebzore, mohim t\u00eb parimit baz\u00eb se “nuk ka as jude dhe as grek, as skllav dhe as t\u00eb lir\u00eb, nuk ka as mashkull dhe as fem\u00ebr…” (Gal. 3:28, si dhe Rom. 2:11), mohim t\u00eb parimit t\u00eb unitetit t\u00eb gjinis\u00eb njer\u00ebzore, t\u00eb shp\u00ebtimit t\u00eb mbar\u00eb krijes\u00ebs njer\u00ebzore m\u00eb Krishtin dhe, s\u00eb fundi, rezistenc\u00eb ndaj planit baz\u00eb t\u00eb Per\u00ebndis\u00eb p\u00ebr nj\u00eb shoq\u00ebri dashurie.<\/p>\n

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<\/span>\u00a0 \u00a0 Universaliteti dhe individualiteti.<\/strong><\/span><\/h4>\n

\u00a0 \u00a0 3.\u00a0<\/strong>\u00a0 \u00a0Megjithat\u00eb, pranimi i pamenduar i l\u00ebvizjes p\u00ebr rrafshimin e gjith\u00e7kaje n\u00eb nj\u00eb “internacionaliz\u00ebm” t\u00eb mod\u00ebs, uniform ose m\u00eb mir\u00eb amorf, me injorimin e trash\u00ebgimis\u00eb dhe ve\u00e7antis\u00eb komb\u00ebtare, do t\u00eb ishte po aq i papranuesh\u00ebm. Gabimi q\u00eb u b\u00eb n\u00eb t\u00eb kaluar\u00ebn nga disa kisha t\u00eb krishtera evropiane, pra, aleanca e gabuar me parulla nacionaliste dhe me ideale kapitaliste t\u00eb vendeve t\u00eb tyre, nuk lejohet q\u00eb t\u00eb p\u00ebrs\u00ebritet me pranimin e paarsyesh\u00ebm t\u00eb tezave t\u00eb kund\u00ebrta t\u00eb nj\u00eb rrafshimi internacionalist. Sepse, nd\u00ebrsa t\u00eb parat mohojn\u00eb natyr\u00ebn e p\u00ebrbashk\u00ebt t\u00eb njer\u00ebzve, t\u00eb dytat mohojn\u00eb ve\u00e7antin\u00eb e personit, origjinalitetin e nj\u00eb populli. Injorojn\u00eb dallimin nd\u00ebrmjet globalizmit dhe ve\u00e7antis\u00eb. Barazi nuk do t\u00eb thot\u00eb p\u00ebrputhje. Kur theksojm\u00eb barazin\u00eb nd\u00ebrmjet dy sekseve, askush nuk mendon ta k\u00ebshilloj\u00eb burrin t\u00eb pushoj\u00eb s\u00eb qeni burr\u00eb dhe gruan t\u00eb pushoj\u00eb s\u00eb qeni grua. Barazia nuk e p\u00ebrjashton, por e presupozon autenticitetin. Nj\u00eb vep\u00ebr arti, me gjith\u00eb origjinalitetin e vet – madje shpesh n\u00eb saj\u00eb t\u00eb tij ka vlera mbar\u00ebbot\u00ebrore, kur shpreh t\u00eb v\u00ebrteta t\u00eb thella t\u00eb jet\u00ebs me r\u00ebnd\u00ebsi t\u00eb p\u00ebrgjithshme. Duke theksuar globalizmin, duhet t\u00eb n\u00ebnvizojm\u00eb edhe r\u00ebnd\u00ebsin\u00eb e origjinalitetit. Kurr\u00eb Krishterimi nuk e ka par\u00eb njeriun si nj\u00eb molekul\u00eb t\u00eb nj\u00eb mase njer\u00ebzore . Ka k\u00ebmb\u00ebngulur gjithnj\u00eb n\u00eb dallimin nd\u00ebrmjet “esenc\u00ebs” unike dhe hipostazave t\u00eb shquara, “personave”. Rrjedhoj\u00eb e k\u00ebsaj ishte dhe ngulmimi ndaj ides\u00eb s\u00eb “shoq\u00ebris\u00eb” s\u00eb personave t\u00eb lir\u00eb n\u00eb dashuri, sipas modelit t\u00eb Trinis\u00eb s\u00eb Shenjt\u00eb.<\/p>\n

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<\/span> \u00a0 Perspektiva universale dhe lokale.<\/strong><\/span><\/h4>\n

\u00a0 \u00a04.\u00a0<\/strong>\u00a0 \u00a0Ashtu si ve\u00e7antia nuk vjen n\u00eb kund\u00ebrshtim me globalizmin, p\u00ebrderisa harmonizohet me t\u00eb n\u00eb dashuri, edhe globalizmi nuk e p\u00ebrjashton lokalen, k\u00ebt\u00eb kusht baz\u00eb t\u00eb ekzistenc\u00ebs s\u00eb njeriut. Q\u00eb t\u00eb jemi an\u00ebtar\u00eb t\u00eb gjall\u00eb t\u00eb shoq\u00ebris\u00eb mbar\u00ebbot\u00ebrore t\u00eb dashuris\u00eb, nuk k\u00ebrkohet q\u00eb t\u00eb udh\u00ebtojm\u00eb vazhdimisht ose t\u00eb marrim pjes\u00eb n\u00ebp\u00ebr takime nd\u00ebrkomb\u00ebtare. Duke qen\u00eb autentik\u00eb si persona njer\u00ebzor\u00eb, t\u00eb integruar organikisht n\u00eb vendin ton\u00eb, jemi edhe “mbar\u00ebbot\u00ebror\u00eb”. Por dhe anasjelltas, p\u00ebr t\u00eb qen\u00eb lokalisht autentik, duhet t\u00eb jesh mbar\u00ebbot\u00ebror p\u00ebr nga shpirti, dashuria. Tradita orthodhokse e pranon ekzistenc\u00ebn e “universalitetit”, plot\u00ebsis\u00eb dhe autonomis\u00eb s\u00eb Kish\u00ebs lokale, sepse kjo e fundit p\u00ebrmbledh brenda saj ngjarjen e p\u00ebrgjithshme t\u00eb shp\u00ebtimit dhe t\u00eb Kish\u00ebs mbar\u00ebbot\u00ebrore n\u00eb hap\u00ebsir\u00eb dhe n\u00eb koh\u00eb.<\/p>\n

\u00a0 \u00a0 “Universale” nuk \u00ebsht\u00eb e nj\u00ebtrajtshmja. Globalizmi \u00ebsht\u00eb funksional, jo p\u00ebrmbledh\u00ebs. Nuk do t\u00eb thot\u00eb braktisje graduale e formave t\u00eb larta t\u00eb zhvillimit kulturor t\u00eb nj\u00eb vendi dhe kohe konkrete p\u00ebr hir t\u00eb munges\u00ebs s\u00eb ngjyrimeve dhe nj\u00ebtrajtshm\u00ebris\u00eb mbar\u00ebbot\u00ebrore. Globalizmit nuk i kund\u00ebrvihet vendi: p\u00ebrkundrazi, vendi p\u00ebrb\u00ebn truallin e tij jetik. Globalizmi nuk ka t\u00eb b\u00ebj\u00eb me indiferentizmin, i cili nuk e v\u00eb n\u00eb diskutim lokalen, sepse thjesht nuk i intereson. Kriter mbetet se sa “lokalja” shpreh n\u00eb m\u00ebnyr\u00eb autentike natyr\u00ebn e p\u00ebrbashk\u00ebt njer\u00ebzore. Nj\u00eb asket i krishter\u00eb mund t\u00eb jet\u00eb m\u00eb tep\u00ebr mbar\u00ebbot\u00ebror sesa nj\u00eb udh\u00ebtar pa sht\u00ebpi i epok\u00ebs s\u00eb sotme, i cili udh\u00ebton p\u00ebr t’iu larguar kushteve konkrete t\u00eb jet\u00ebs s\u00eb tij dhe q\u00eb kudo e ndjen veten t\u00eb huaj. I pari, duke qen\u00eb i mbushur me dashuri p\u00ebr bot\u00ebn, \u00ebsht\u00eb v\u00ebrtet mbar\u00ebbot\u00ebror dhe ndodhet organikisht i vendosur brenda shoq\u00ebris\u00eb mbar\u00ebbot\u00ebrore. Ai lart\u00ebson n\u00eb m\u00ebnyr\u00eb t\u00eb heshtur brumin e p\u00ebrbashk\u00ebt njer\u00ebzor me kap\u00ebrcimin e pand\u00ebrprer\u00eb t\u00eb egos s\u00eb tij, me lutjen, me pjes\u00ebmarrjen ekzistenciale n\u00eb Dashurin\u00eb e qen\u00ebsishme.<\/p>\n

\u00a0 \u00a0 Nga nj\u00eb v\u00ebshtrim i till\u00eb buron respekt i thell\u00eb p\u00ebr tradit\u00ebn lokale, sepse kjo zbulon bukurin\u00eb e ve\u00e7ant\u00eb t\u00eb natyr\u00ebs s\u00eb p\u00ebrbashk\u00ebt njer\u00ebzore n\u00eb nj\u00eb rajon t\u00eb caktuar. Drejtpeshimi n\u00eb fjal\u00eb nd\u00ebrmjet globales dhe lokales, na jep nj\u00eb ndjesi tjet\u00ebr, p\u00ebr t’i par\u00eb gjithashtu me respekt traditat fetare lokale t\u00eb popujve t\u00eb tjer\u00eb dhe p\u00ebr t\u00eb zbuluar kuptimin mbar\u00ebbot\u00ebror q\u00eb ato fshehin n\u00eb ve\u00e7antin\u00eb e tyre.<\/p>\n

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<\/span>\u00a0 \u00a0 Historia dhe ndjesia e tragjikes: Aktivizimi i shpres\u00ebs.<\/strong><\/span><\/h4>\n

\u00a0 \u00a0 5.\u00a0<\/strong>\u00a0 \u00a0N\u00eb shoq\u00ebrin\u00eb mbar\u00ebbot\u00ebrore t\u00eb dashuris\u00eb nuk b\u00ebjn\u00eb pjes\u00eb vet\u00ebm specifikat e hap\u00ebsir\u00ebs, por edhe ato t\u00eb koh\u00ebs, periudhat e ve\u00e7anta dhe krijimet e tyre. Koha p\u00ebrb\u00ebn nj\u00eb dimension t\u00eb ve\u00e7ant\u00eb t\u00eb globalizmit. Nuk ka kuptim p\u00ebrbuzja e s\u00eb kaluar\u00ebs p\u00ebr hir t\u00eb s\u00eb ardhmes ose anasjelltas. Koha ka unitet, ka karakter t\u00eb p\u00ebrgjithsh\u00ebm. \u00c7do person njer\u00ebzor b\u00ebn pjes\u00eb si n\u00eb t\u00eb kaluar\u00ebn ashtu dhe n\u00eb t\u00eb ardhmen. Nd\u00ebrgjegjja e krishter\u00eb i ka dh\u00ebn\u00eb nj\u00eb r\u00ebnd\u00ebsi t\u00eb ve\u00e7ant\u00eb koh\u00ebs. Vendi final i secilit n\u00eb shoq\u00ebrin\u00eb e dashuris\u00eb s\u00eb “shekullit t\u00eb ardhsh\u00ebm” do t\u00eb gjykohet nga q\u00ebndrimi i tij i drejt\u00eb kundrejt s\u00eb tashmes.<\/p>\n

\u00a0 \u00a0 Historia \u00ebsht\u00eb nj\u00eb l\u00ebvizje dramatike drejt shoq\u00ebris\u00eb p\u00ebrfundimtare t\u00eb njer\u00ebzve m\u00eb Per\u00ebndin\u00eb. Natyrisht, ka shum\u00eb tendenca lidhur me kuptimin e historis\u00eb dhe shum\u00eb v\u00ebshtrime dhe interpretime t\u00eb ndryshme t\u00eb saj . Vizioni i krishter\u00eb kompozohet nga nj\u00eb s\u00ebr\u00eb realitetesh mistike, “t\u00eb fshehura”, t\u00eb cilat i rigjall\u00ebron n\u00eb nd\u00ebrgjegjen ton\u00eb besimi. Megjithat\u00eb, “realitetet” e p\u00ebrditshme t\u00eb zhvilluara para nesh, me veshjen e tyre konkrete, nuk harmonizohen gjithnj\u00eb me k\u00ebto t\u00eb v\u00ebrteta konkrete. Historia nuk mund t\u00eb interpretohet leht\u00ebsisht. P\u00ebr shkak t\u00eb kontradikt\u00ebs s\u00eb m\u00ebsip\u00ebrme, shum\u00eb her\u00eb krijohet tension n\u00eb shpirtin e krishter\u00eb, ndonj\u00ebher\u00eb thyerje. Gj\u00ebrat nuk zhvillohen si\u00e7 do t’i prisnim. As vet\u00eb ne nuk jemi ashtu si\u00e7 duhet dhe si\u00e7 do t\u00eb donim t\u00eb ishim. Ndjenja e tragjikes, e cila p\u00ebrshkon historin\u00eb, \u00ebsht\u00eb ende e theksuar n\u00eb nd\u00ebrgjegjen e krishter\u00eb dhe p\u00ebrmblidhet n\u00eb simbolin e Kryqit.<\/p>\n

\u00a0 \u00a0 Realiteti i s\u00eb keqes, q\u00eb mish\u00ebrohet n\u00eb fuqit\u00eb e err\u00ebta t\u00eb shum\u00ebllojshme, t\u00eb cilat veprojn\u00eb brenda shpirtrave njer\u00ebzor\u00eb dhe n\u00eb strukturat shoq\u00ebrore, vazhdimisht i deformon p\u00ebrpjekjet dhe aspiratat e mir\u00ebfillta. Edhe vet\u00eb Kisha, “misteri” dhe “vendi” i shp\u00ebtimit, p\u00ebr sa i p\u00ebrket fytyr\u00ebs s\u00eb saj historike dhe shoq\u00ebrore, \u00ebsht\u00eb nj\u00eb realitet i cop\u00ebtuar. Optimizmi i tepruar p\u00ebr ecjen e bot\u00ebs nuk ka vend. E reja p\u00ebr nga vlerat nuk \u00ebsht\u00eb detyrimisht m\u00eb e mira dhe as m\u00eb e keqja. Q\u00ebndrimi i krishter\u00eb zbulon dimensionin e l\u00ebkundjes brenda ngjarjeve historike, karakterin e l\u00ebkundur t\u00eb shum\u00eb fuqive, t\u00eb cilat konfigurojn\u00eb sot historin\u00eb. Nuk i superthjeshton gj\u00ebrat duke i karakterizuar ato her\u00eb t\u00eb gjitha t\u00eb shk\u00eblqyera, her\u00eb t\u00eb gjitha demoniake. Dyshimi arrin ndonj\u00ebher\u00eb n\u00eb nj\u00eb acarim t\u00eb till\u00eb, saq\u00eb vet\u00ebm fjala e ashp\u00ebr e Jisuit e shpreh: “Por, kur t\u00eb vij\u00eb i Biri i njeriut, vall\u00eb a do t\u00eb gjej\u00eb besimin p\u00ebrmbi dhe?” (Luk. 18:8). Pik\u00ebrisht p\u00ebr k\u00ebt\u00eb, para syve t\u00eb t\u00eb krishter\u00ebve q\u00ebndron vazhdimisht realiteti i Kryqit – i P\u00ebsimit, i d\u00ebshtimit t\u00eb jasht\u00ebm – element i p\u00ebrhersh\u00ebm i jet\u00ebs dhe qend\u00ebr meditimi e Kish\u00ebs. Pranimi konstant i tij do t\u00eb thot\u00eb p\u00ebrqafim i dhembjes mbar\u00ebnjer\u00ebzore, i realitetit mbar\u00ebbot\u00ebror.<\/p>\n

\u00a0 \u00a0 \u00a0Por, p\u00ebrmasat tragjike t\u00eb Kryqit, q\u00eb hedhin hije n\u00eb jet\u00ebn ton\u00eb, ndri\u00e7ohen p\u00ebrher\u00eb nga nj\u00eb aspirat\u00eb e q\u00ebndrueshme eskatologjike, e mbushur me drit\u00ebn mistike dhe fuqin\u00eb e Ngjalljes, e cila intensifikon p\u00ebrpjekjen krijuese t\u00eb besimtarit. Fitorja p\u00ebrfundimtare dhe e p\u00ebrgjithshme – n\u00eb k\u00ebt\u00eb rast uniteti mbar\u00ebbot\u00ebror – nuk i takon s\u00eb tashmes. Por \u00ebsht\u00eb duke ardhur. Parashijimi i saj e mbush t\u00eb sotmen me paqe dhe pritshm\u00ebri. Realiteti i Krishtit e tejkalon historin\u00eb.<\/p>\n

\u00a0 \u00a0 Kjo ndjesi aktivizon shpres\u00ebn. Ajo v\u00ebshtron brenda ecjes konkrete dhe ndjen mund\u00ebsin\u00eb e ndryshimit t\u00eb drejtimit. Jep nj\u00eb shtys\u00eb dinamike p\u00ebr kap\u00ebrcimin e institucioneve dhe situatave m\u00eb t\u00eb ashpra, dhe kultivon realizmin dinamik, pritshm\u00ebrin\u00eb aktive, duke ecur me besim tek mrekullia. Dhe arrin t\u00eb mundur\u00ebn me orientimin drejt “s\u00eb pamundur\u00ebs”. Madje edhe mjaft l\u00ebvizje politike jasht\u00ebfetare shfaqin nj\u00eb “utopi” t\u00eb ve\u00e7ant\u00eb – nj\u00ebrin apo tjetrin imazh t\u00eb nj\u00eb shoq\u00ebrie ideale t\u00eb s\u00eb ardhmes – p\u00ebr t\u00eb v\u00ebn\u00eb n\u00eb veprim fuqit\u00eb mistike t\u00eb shpirtit, i cili k\u00ebrkon t\u00eb tejkaloj\u00eb t\u00eb kapshmen. \u00c7do privim i shpres\u00ebs, k\u00ebmb\u00ebngulje n\u00eb skema racionale ligj\u00ebsore, do t\u00eb thot\u00eb humbje e vizionit jetik, mpirje e qendr\u00ebs s\u00eb tij nervore.<\/p>\n

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<\/span>\u00a0 \u00a0 Krisht\u00ebrimi kundrejt sistemeve t\u00eb tjera fetare.<\/em><\/strong><\/span><\/h4>\n

\u00a0 \u00a06.\u00a0\u00a0<\/strong> \u00a0P\u00ebr nxitjen e bashk\u00ebsis\u00eb mbar\u00ebbot\u00ebrore \u00ebsht\u00eb i domosdosh\u00ebm kuptimi thelb\u00ebsor i k\u00ebrkimeve m\u00eb t\u00eb thella dhe i arritjeve shpirt\u00ebrore t\u00eb qytet\u00ebrimeve t\u00eb tjera, ku b\u00ebjn\u00eb pjes\u00eb edhe lart\u00ebsimet e tyre fetare.<\/p>\n

\u00a0 \u00a0 Nuk do t\u00eb zgjatemi k\u00ebtu n\u00eb analiz\u00ebn e teorive t\u00eb krishtera lidhur me kuptimin e feve t\u00eb tjera. Personalisht, un\u00eb besoj se k\u00ebtij problemi nuk i \u00ebsht\u00eb dh\u00ebn\u00eb ende zgjidhja e k\u00ebnaqshme. Gjendemi n\u00eb k\u00ebrkim t\u00eb saj. Por, pik\u00ebrisht n\u00eb \u00e7astin kur po rrisim p\u00ebrpjekjet tona p\u00ebr t\u00eb kuptuar t\u00eb tjer\u00ebt, i njohim ata m\u00eb mir\u00eb. Dhe gjat\u00eb k\u00ebtij afrimi, e jetojm\u00eb n\u00eb m\u00ebnyr\u00eb mistike dashurin\u00eb e Per\u00ebndis\u00eb. K\u00ebshtu, ne befasisht zbulojm\u00eb se ndodhemi tashm\u00eb n\u00eb evoluimin e nj\u00eb shoq\u00ebrie t\u00eb dashuris\u00eb.<\/p>\n

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<\/span>\u00a0 \u00a0 \u201cU b\u00eb i af\u00ebrm” me \u00e7do njeri.<\/strong><\/span><\/h4>\n

\u00a0 \u00a0 7.<\/strong>\u00a0\u00a0 \u00a0Por, n\u00ebse q\u00ebndrimi i krishter\u00eb ka qen\u00eb ngurrues dhe ndonj\u00ebher\u00eb armiq\u00ebsor ndaj feve t\u00eb tjera si sisteme autonome, ai mbetet absolutisht pozitiv p\u00ebr personat q\u00eb rrojn\u00eb brenda atmosfer\u00ebs s\u00eb feve apo ideologjive t\u00eb tjera. Njeriu, i cili ka bindje t\u00eb ndryshme, kurr\u00eb nuk privohet nga cil\u00ebsia e tij baz\u00eb, “n\u00ebnshtet\u00ebsia” e tij shpirt\u00ebrore; nuk pushon s\u00eb qeni “bir i Per\u00ebndis\u00eb”, i b\u00ebr\u00eb “sipas ikon\u00ebs s\u00eb Per\u00ebndis\u00eb”, pra \u00ebsht\u00eb v\u00eblla. Per\u00ebndia mbetet At\u00eb i t\u00eb gjith\u00ebve. Rrjedhimisht, kontakti dhe sh\u00ebrbimi spontan, pa prapamendim, i t\u00eb gjith\u00eb njer\u00ebzve, i t\u00eb gjith\u00eb popujve, pa pritur asnj\u00eb lloj shk\u00ebmbimi, \u00ebsht\u00eb masa p\u00ebr vler\u00ebsimin e v\u00ebrtet\u00ebsis\u00eb s\u00eb t\u00eb krishterit. Pik\u00ebpamja e vjet\u00ebr mbi “t\u00eb af\u00ebrmin” q\u00eb ka mbizot\u00ebruar n\u00eb Dhiat\u00ebn e Vjet\u00ebr, \u00ebsht\u00eb zgjeruar n\u00eb m\u00ebnyr\u00eb t\u00eb paimagjinueshme n\u00eb Dhiat\u00ebn e Re, ku, ve\u00e7 t\u00eb tjerash, Krishti, duke folur p\u00ebr dashurin\u00eb e v\u00ebrtet\u00eb, pa kufi dhe spontane, nxjerr si “tip” nj\u00eb heretik, samaritanin. Me k\u00ebt\u00eb parabol\u00eb, Jisui jo vet\u00ebm q\u00eb rr\u00ebzon pik\u00ebpamjen e vjet\u00ebr fetare mbi “t\u00eb af\u00ebrmin”, por shnd\u00ebrron rr\u00ebnj\u00ebsisht pyetjen statike: “cili \u00ebsht\u00eb i af\u00ebrmi im” me th\u00ebnien e re, dinamike: “cili t\u00eb duket se u b\u00eb i af\u00ebrm?” (Luk. 10:36). Detyra e besimtarit \u00ebsht\u00eb “t’i b\u00ebhet i af\u00ebrm”‘\u00e7do njeriu, pavar\u00ebsisht nga raca, feja, gjuha, sidomos n\u00eb \u00e7aste kritike.<\/p>\n

\u00a0\u00a0\u00a0 Prania spontane v\u00ebllaz\u00ebrore e dashuris\u00eb ndaj t\u00eb gjith\u00eb “t\u00eb af\u00ebrmve” thjesht dhe vet\u00ebm se jan\u00eb njer\u00ebz, u njoh si kuintesenca e mesazhit t\u00eb krishter\u00eb. Prandaj, pyetjes rreth bashk\u00ebpunimit me individ\u00eb t\u00eb feve dhe ideologjive t\u00eb tjera, kur \u00ebsht\u00eb fjala p\u00ebr t’i sh\u00ebrbyer t\u00ebr\u00ebsis\u00eb s\u00eb familjes njer\u00ebzore, p\u00ebr t’u dh\u00ebn\u00eb nj\u00eb shtytje drejt\u00ebsis\u00eb, barazis\u00eb, liris\u00eb, respektit t\u00eb personalitetit, paqes, begatis\u00eb s\u00eb popullit, kombit, natyrisht p\u00ebrgjigjja \u00ebsht\u00eb po.<\/p>\n

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<\/span>\u00a0 \u00a0 Detyra e p\u00ebrbashk\u00ebt e feve.<\/strong><\/span><\/h4>\n

\u00a0 \u00a0 8.\u00a0<\/strong>\u00a0 \u00a0Edhe kur v\u00ebshtir\u00ebsohet bashk\u00ebpunimi i popujve, ai nuk duhet t\u00eb nd\u00ebrpritet nga divergjencat ekzistuese t\u00eb njer\u00ebzimit lidhur me pik\u00ebpamjen e t\u00eb kuptuarit t\u00eb historis\u00eb, t\u00eb q\u00ebllimit t\u00eb njer\u00ebzimit, t\u00eb shpresave finale. Nj\u00eb pjes\u00eb t\u00eb madhe t\u00eb rrug\u00ebs mund ta p\u00ebrshkojm\u00eb s\u00eb bashku. Me gjith\u00eb p\u00ebrgjigjet e ndryshme ndaj \u00e7\u00ebshtjeve t\u00eb m\u00ebdha t\u00eb dhembjes, t\u00eb vdekjes, t\u00eb kuptimit t\u00eb ekzistenc\u00ebs, t\u00eb natyr\u00ebs s\u00eb shoq\u00ebris\u00eb njer\u00ebzore, fakt \u00ebsht\u00eb se ne pik\u00ebllohemi, vdesim, qajm\u00eb, qeshim, d\u00ebshp\u00ebrohemi, shpresojm\u00eb, s\u00eb bashku. Natyrisht, pa n\u00ebnvleft\u00ebsuar dallimet serioze, nuk justifikohemi po t\u00eb injorojm\u00eb pikat e p\u00ebrbashk\u00ebta dhe t\u00eb tregohemi indiferent\u00eb p\u00ebr q\u00ebndrimin e feve, p\u00ebr sigurin\u00eb se ekziston nj\u00eb p\u00ebrvoj\u00eb dhe nj\u00eb mund\u00ebsi “e p\u00ebrmbibotshme”- me kuptimin tej s\u00eb p\u00ebrditshmes . Si mbart\u00ebs t\u00eb p\u00ebrvoj\u00ebs fetare, kemi mund\u00ebsi:<\/p>\n

\u00a0 \u00a0a)<\/strong>\u00a0\u00a0 \u00a0T\u00eb ofrojm\u00eb bashkarisht dimensionin vertikal, n\u00eb periudh\u00ebn gjat\u00eb s\u00eb cil\u00ebs kultura teknike, duke i dh\u00ebn\u00eb emfaz\u00eb objektivizimit t\u00eb s\u00eb v\u00ebrtet\u00ebs, k\u00ebrc\u00ebnon ta izoloj\u00eb njeriun n\u00eb horizontin e nj\u00eb dimensioni t\u00eb vet\u00ebm t\u00eb jet\u00ebs, nga ku mungojn\u00eb thell\u00ebsia dhe lart\u00ebsia.<\/p>\n

\u00a0 \u00a0b)\u00a0<\/strong>\u00a0 \u00a0T\u00eb tregojm\u00eb se zgjidhja e problemit t\u00eb s\u00eb keqes nuk kufizohet n\u00eb p\u00ebrmir\u00ebsimin e nj\u00eb niveli shoq\u00ebror, por duhet t\u00eb p\u00ebrballohen rr\u00ebnj\u00ebt e ekzistenc\u00ebs s\u00eb tij, t\u00eb cilat ndodhen thell\u00eb n\u00eb humner\u00ebn e egoizmit njer\u00ebzor.<\/p>\n

\u00a0 \u00a0c)<\/strong>\u00a0\u00a0 \u00a0N\u00eb qorrsokakun ku na \u00e7on qytet\u00ebrimi teknik duke kultivuar autarkin\u00eb, mendjemadh\u00ebsin\u00eb dhe pangop\u00ebsin\u00eb, t\u00eb kujtojm\u00eb se mjeti p\u00ebr drejtpeshimin shpirt\u00ebror t\u00eb njeriut nuk \u00ebsht\u00eb n\u00ebnshtrimi i natyr\u00ebs ndaj d\u00ebshirave t\u00eb individit, por n\u00ebnshtrimi i d\u00ebshir\u00ebs individuale, mohimi, ushtrimi, pastrimi i unit. N\u00eb m\u00ebnyr\u00eb p\u00ebrmbledh\u00ebse, kemi p\u00ebr t\u00eb ofruar besimin baz\u00eb n\u00eb Di\u00e7ka, ose m\u00eb mir\u00eb tek Dikush, i Cili ekziston jasht\u00eb realitetit t\u00eb duksh\u00ebm, tok\u00ebsor, p\u00ebrvoj\u00ebn e shekujve q\u00eb nga k\u00ebrkimi i Hyjnores, i s\u00eb Shenjt\u00ebs.<\/p>\n

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<\/span>\u00a0 \u00a0 \u201cD\u00ebshmia” dhe \u201cmartirizimi”.<\/strong><\/span><\/h4>\n

\u00a0 \u00a0 9.\u00a0<\/strong>\u00a0 \u00a0Ndjesia e t\u00eb krishterit se \u00ebsht\u00eb i bashkuar me mbar\u00eb njer\u00ebzimin, dashuria spontane p\u00ebr njeriun konkret, q\u00eb has n\u00eb rrug\u00ebn e jet\u00ebs, e nxit besimtarin p\u00ebr t’u interesuar q\u00eb t\u00eb informoj\u00eb \u00e7do njeri q\u00eb ka pran\u00eb, p\u00ebr t\u00eb mir\u00ebn m\u00eb t\u00eb madhe q\u00eb ka zbuluar. Dhuratat e Per\u00ebndis\u00eb nuk mund t\u00eb mbahen p\u00ebr vete n\u00eb m\u00ebnyr\u00eb egoiste. Ato duhet t\u00eb vihen n\u00eb dispozicion t\u00eb t\u00eb gjith\u00ebve. Veprimet e ve\u00e7anta t\u00eb Per\u00ebndis\u00eb, edhe kur i referohen nj\u00eb populli ose nj\u00eb individi, kan\u00eb t\u00eb b\u00ebjn\u00eb me t\u00eb gjith\u00eb njer\u00ebzimin, si\u00e7 ndodh me vaksinat, t\u00eb cilat b\u00ebhen n\u00eb nj\u00eb pik\u00eb t\u00eb trupit, por q\u00eb jan\u00eb t\u00eb paracaktuara p\u00ebr t\u00eb gjith\u00eb trupin. Mjer\u00eb ai individ ose ai popull q\u00eb do t\u00eb mbaj\u00eb vet\u00ebm p\u00ebr vete thesarin. Ai do t\u00eb r\u00ebndohet me fajin e tmerrsh\u00ebm t\u00eb uzurpimit. Dhe n\u00eb fund do ta humbas\u00eb at\u00eb.<\/p>\n

\u00a0 \u00a0 Por, k\u00ebto mendime nuk duan t\u00eb tregojn\u00eb se kontributi shpirt\u00ebror mund t\u00eb realizohet me detyrim ose, edhe m\u00eb keq, si mbuloj\u00eb e q\u00ebllimeve t\u00eb tjera, politike ose ekonomike. Nuk \u00ebsht\u00eb fjala p\u00ebr imponim, por p\u00ebr nj\u00eb disponim t\u00eb thjesht\u00eb t\u00eb nj\u00eb sigurie, t\u00eb nj\u00eb p\u00ebrvoje. Karakteristik\u00eb \u00ebsht\u00eb se gjat\u00eb shekujve t\u00eb par\u00eb, t\u00eb krishter\u00ebt flisnin p\u00ebr “d\u00ebshmi”, p\u00ebr “martirizim”. N\u00eb tekstin origjinal n\u00eb greqisht k\u00ebto fjal\u00eb tregojn\u00eb “deponim” mbi baz\u00ebn e siguris\u00eb personale t\u00eb d\u00ebshmitarit okular dhe aurikular – deponim, i cili kryhet me \u00e7mim jete, flijim personal, me “martirizim”.<\/p>\n

\u00a0 \u00a0 Esht\u00eb p\u00ebr t\u00eb ardhur keq, q\u00eb n\u00eb shum\u00eb vende gjat\u00eb shekujve t\u00eb fundit \u00ebsht\u00eb keqkuptuar aq shum\u00eb nocioni i “misionit t\u00eb shenjt\u00eb”, p\u00ebr shkak t\u00eb tendenc\u00ebs pushtuese q\u00eb shfaqi her\u00eb pas here . Ideali i p\u00ebrhapjes s\u00eb Ungjillit n\u00ebp\u00ebr bot\u00eb \u00ebsht\u00eb shfryt\u00ebzuar n\u00eb nj\u00eb shkall\u00eb t\u00eb madhe nga synimet kolonializuese t\u00eb qeverive t\u00eb fuqive t\u00eb m\u00ebdha dhe, p\u00ebrfundimisht, misionarizmi i krishter\u00eb \u00ebsht\u00eb akuzuar n\u00ebp\u00ebr ambientet e Azis\u00eb dhe t\u00eb Afrik\u00ebs si nj\u00eb shtojc\u00eb e synimeve politike dhe interesave ekonomike t\u00eb popujve t\u00eb Evrop\u00ebs Per\u00ebndimore dhe t\u00eb Amerik\u00ebs s\u00eb Veriut. Kishat Orthodhokse, p\u00ebrve\u00e7 asaj ruse, e cila ka punuar p\u00ebr p\u00ebrhapjen e Krishterimit n\u00ebp\u00ebr perandorin\u00eb ruse t\u00eb pafund dhe pak jasht\u00eb kufijve t\u00eb saj, nuk mor\u00ebn pjes\u00eb n\u00eb \u00ebndrrat dhe planet e Krishterimit per\u00ebndimor. Duke jetuar n\u00ebn thundr\u00ebn e shteteve me fe t\u00eb ndryshme (p.sh. n\u00eb Azin\u00eb e Vog\u00ebl, Egjipt, vende ballkanike), ato u gjend\u00ebn p\u00ebrs\u00ebri n\u00eb atmosfer\u00ebn e Kish\u00ebs s\u00eb par\u00eb t\u00eb p\u00ebrndjekjeve dhe t\u00eb martirizimit. Ndaj, orthodhoks\u00ebt nuk mund t\u00eb b\u00ebjn\u00eb pjes\u00eb n\u00eb “ndjenj\u00ebn e fajit” dhe n\u00eb deklaratat e pendes\u00ebs s\u00eb disa t\u00eb krishter\u00ebve t\u00eb Per\u00ebndimit p\u00ebr politik\u00ebn kolonializuese t\u00eb Krishterimit n\u00eb p\u00ebrgjith\u00ebsi, t\u00eb cilat shfryt\u00ebzohen nga shum\u00eb p\u00ebrfaq\u00ebsues t\u00eb besimeve t\u00eb tjera fetare. Sepse orthodhoks\u00ebt e ndjejn\u00eb se shoq\u00ebrisht dhe politikisht b\u00ebjn\u00eb pjes\u00eb n\u00eb grupin e t\u00eb shtypurve nga ithtar\u00ebt e feve dhe omologjive t\u00eb tjera dhe jo n\u00eb grupimin e shtyp\u00ebsve.<\/p>\n

\u00a0 \u00a0 Taktika kolonializuese e kombeve t\u00eb ashtuquajtura “t\u00eb krishtera” nuk p\u00ebrfaq\u00ebson “q\u00ebndrimin e krishter\u00eb”, por nj\u00eb q\u00ebndrim politik, komb\u00ebtar, q\u00eb ka p\u00ebrdorur si mjet dhe si “mask\u00eb” edhe vet\u00eb Krishterimin. Jemi t\u00eb detyruar t\u00eb b\u00ebjm\u00eb dallimin nd\u00ebrmjet parimeve t\u00eb krishtera dhe grupeve apo individ\u00ebve konkret\u00eb, t\u00eb cil\u00ebt i drejtohen atij nd\u00ebrsa n\u00eb t\u00eb v\u00ebrtet\u00eb e mohojn\u00eb. Askush nuk e ka hedhur posht\u00eb “drejt\u00ebsin\u00eb”, sepse disa sh\u00ebrues ex officio t\u00eb saj – p.sh. gjykat\u00ebs – e mor\u00ebn at\u00eb dhe e tradhtuan n\u00eb raste konkrete; dhe askush nuk mendoi t\u00eb hedh\u00eb posht\u00eb am\u00ebsin\u00eb, sepse shum\u00eb n\u00ebna kan\u00eb qen\u00eb t\u00eb padenja. Mjerisht, “kryq\u00ebzata misionare” t\u00eb tipit kolonial n\u00eb shum\u00eb forma t\u00eb saj ka qen\u00eb mohim i frym\u00ebs s\u00eb “zbrazjes” t\u00eb Krishtit. Por, dhe anasjelltas, nj\u00eb Krishterim pasiv, indiferent p\u00ebr popujt e tjer\u00eb, do t\u00eb ishte po ashtu mohim. Do t\u00eb ishte i paqen\u00ebsish\u00ebm dhe eunuk. Ai q\u00eb thot\u00eb se e pranon t\u00eb drejt\u00ebn e t\u00eb gjith\u00eb njer\u00ebzve p\u00ebr t\u00eb marr\u00eb pjes\u00eb n\u00eb t\u00eb gjitha t\u00eb mirat, por p\u00ebrjashton fen\u00eb, b\u00ebhet hapur kontradiktor. Shqet\u00ebsimi m\u00eb i thell\u00eb shpirt\u00ebror, q\u00eb i v\u00eb zjarrin njeriut, nuk mund t\u00eb injorohet. \u00c7do gj\u00eb q\u00eb pushton gjinin\u00eb njer\u00ebzore duhet shfryt\u00ebzuar dhe \u00e7do njeri t\u00eb mbetet absolutisht i lir\u00eb p\u00ebr sa i p\u00ebrket p\u00ebrzgjedhjes s\u00eb tij p\u00ebrfundimtare.<\/p>\n

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* * *<\/strong><\/p>\n

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\u00a0\u00a0\u00a0 Ne iu shmang\u00ebm t’i zbutnim me fjal\u00eb t\u00eb pap\u00ebrcaktuara mir\u00ebsjelljeje specifikat e krishtera, sepse mendojm\u00eb se n\u00eb nj\u00eb Konferenc\u00eb Nd\u00ebrkomb\u00ebtare Nd\u00ebrfetare si kjo, nj\u00eb formulim i qart\u00eb i tezave t\u00eb \u00e7do referuesi leht\u00ebson njohjen m\u00eb t\u00eb mir\u00eb reciproke dhe kuptimin e drejt\u00eb. Ky q\u00ebndrim i s\u00eb v\u00ebrtet\u00ebs thell\u00eb-thell\u00eb \u00ebsht\u00eb nj\u00eb q\u00ebndrim dashurie, q\u00eb kontribuon n\u00eb shoq\u00ebrin\u00eb e dashuris\u00eb. \u00c7\u00ebshtja n\u00eb thelb nuk \u00ebsht\u00eb q\u00eb t\u00eb krishter\u00ebt t\u00eb heshtin p\u00ebr sa u p\u00ebrket p\u00ebrvojave t\u00eb tyre m\u00eb t\u00eb thella, por t\u00eb jen\u00eb t\u00eb v\u00ebrtet\u00eb dhe konsekuent\u00eb p\u00ebr at\u00eb q\u00eb shpallin se jan\u00eb. Shum\u00eb her\u00eb jemi b\u00ebr\u00eb antipatik\u00eb, sepse t\u00eb tjera themi, t\u00eb tjera besojm\u00eb, dhe t\u00eb tjera kryejm\u00eb. Detyra jon\u00eb k\u00ebrkon: Duke jetuar me nd\u00ebrgjegje misterin e besimit – qendra e t\u00eb cilit \u00ebsht\u00eb rigjetja e nj\u00eb shoq\u00ebrie t\u00eb p\u00ebrgjithshme, t\u00eb per\u00ebndishme t\u00eb ofrojm\u00eb dashuri t\u00eb v\u00ebrtet\u00eb, e cila \u00ebsht\u00eb shfaqje e jet\u00ebs s\u00eb Per\u00ebndis\u00eb Triadik, pa synuar shk\u00ebmbime dhe fryte t\u00eb jashtme. Kisha e krishter\u00eb \u00ebsht\u00eb e detyruar q\u00eb t\u00eb ofroj\u00eb \u00e7ka ka, \u00e7ka \u00ebsht\u00eb, me p\u00ebrul\u00ebsi, sinqeritet, respekt t\u00eb thell\u00eb ndaj t\u00eb gjith\u00ebve, jo vet\u00ebm p\u00ebr t\u00eb ndihmuar njer\u00ebzimin n\u00eb nj\u00eb afrim mbar\u00ebbot\u00ebror, por kryesisht p\u00ebr ta orientuar at\u00eb drejt nj\u00eb niveli m\u00eb t\u00eb lart\u00eb: drejt Shoq\u00ebris\u00eb mbar\u00ebbot\u00ebrore t\u00eb Dashuris\u00eb.<\/p>\n

_____________________________<\/p>\n

1<\/strong><\/sup>\u00a0 Nga shum\u00eb punime t\u00eb botuara tashm\u00eb mbi k\u00ebt\u00eb problem, p\u00ebrmendim studimet e: H.R. Muller – Schwefe, Technik als Bestimmung und Versuchung,Gottingen 1965. H. de Lubac, Le drame de l’humanisme athee,Paris 1959. E. Mascall, “Die wissenschsftliche Weltanschauung und die christliche Botschaft”, Consilium3 (1967), fq. 490-494. A. Rich, Christliche Existenz in der industriellen Welt,Zurich 1957. A.Th. van Leeuwen, Des Christen Zukunft im technokratischen Zeitalter,Stuttgart, Berlin 1969.<\/p>\n

2<\/sup><\/strong>\u00a0 “Kjo metamorfoz\u00eb (e Krijes\u00ebs) me an\u00ebn e Shpirtit t\u00eb Per\u00ebndis\u00eb b\u00ebhet tashm\u00eb e ndjeshme her\u00eb pas here nga shenjtor\u00ebt”. N. Arseniew, Die Verklarung der Welt und des Lebens,Gutersloh 1955, fq. 201 e n\u00eb vazhdim. Shembuj t\u00eb bashk\u00ebjetes\u00ebs harmonike t\u00eb shenjtor\u00ebve me eg\u00ebrsirat, shih fq. 201-206.<\/p>\n

3\u00a0 <\/sup><\/strong>Shum\u00eb her\u00eb n\u00eb Shkrimin e Shenjt\u00eb theksohet r\u00ebnd\u00ebsia e individit [p.sh. parabolat e deles s\u00eb humbur, e monedh\u00ebs s\u00eb humbur (Luk. 15:1-10)], interesimi kurues i Jisuit ndaj njer\u00ebzve konkret\u00eb, t\u00eb cil\u00ebt Iu afruan. Besimtari konsiderohet qeliz\u00eb e gjall\u00eb e trupit t\u00eb Kish\u00ebs dhe jo nj\u00eb kokrriz\u00eb nga grumbulli i r\u00ebr\u00ebs. Kemi t\u00eb b\u00ebjm\u00eb me nj\u00eb unitet organik. Dogma qendrore e Trinis\u00eb s\u00eb Shenjt\u00eb pasqyron bashkekzistenc\u00ebn harmonike t\u00eb unitetit dhe t\u00eb ve\u00e7antis\u00eb, lidhjen midis shumanshm\u00ebris\u00eb dhe unitetit. Shih gjithashtu: vepra sh\u00ebn. 7 t\u00eb k\u00ebtij studimi dhe N. Bratsiotis, Vendi i individit n\u00eb Dhiat\u00ebn e Vjet\u00ebr,I. Hyrje, Athin\u00eb 1962.<\/p>\n

4<\/sup><\/strong>\u00a0\u00a0 Nj\u00eb krahasim interesant, edhe pse tep\u00ebr skematik, nd\u00ebrmjet pik\u00ebpamjeve islamike, induiste, kristiane dhe marksiste mbi Historin\u00eb, shih: W. Cantwell Smith, Vepra mem.fq. 21-25. Gjithashtu: O. Cullmann, Christus und die Zeitm die urchristliche Zeit und Geschichtsauffassung,Zurich 1946, p\u00ebrkth. angl. Christ and Time,2nd ed., London 1965.<\/p>\n

5<\/sup><\/strong>\u00a0 N\u00eb botimin e par\u00eb t\u00eb studimit ishte v\u00ebn\u00eb nj\u00eb paragraf i posa\u00e7\u00ebm p\u00ebr k\u00ebt\u00eb pik\u00eb, por n\u00eb k\u00ebt\u00eb v\u00ebllim \u00ebsht\u00eb hequr, sepse m\u00eb posht\u00eb botohet nj\u00eb studim p\u00ebrkat\u00ebs m\u00eb i gjer\u00eb me titull: \u201cKuptimi theologjik i feve t\u00eb tjera”.<\/p>\n

6<\/sup><\/strong>\u00a0 Nga studimet e shumta, q\u00eb tregojn\u00eb vlerat e p\u00ebrbashk\u00ebta shpirt\u00ebrore q\u00eb ekzistojn\u00eb tek fet\u00eb, n\u00eb m\u00ebnyr\u00eb indikative sh\u00ebnojm\u00eb: W.C. Smith, The Faith of Other Men,New York 1972. H. Dumoulin, Christlicher Dialog mit Asien,Munchen 1970. H.J. Singh (ed.), Inter-Religious Dialogue,Bangalore 1967. R.S. Misra, “Religions, Reality and Truth”, Bulletin,Secretariatus pro non Christianis 8(1973), fq. 17\u00ad29. P. Rossano, “The theological problem of the religions”, Bulletin,Secretariatus pro non Christianis 9(1974), fq. 164-173.<\/p>\n

7<\/sup><\/strong>\u00a0 Lidhur me problematik\u00ebn e misionarizmit t\u00eb krishter\u00eb, si\u00e7 \u00ebsht\u00eb konfiguruar pas Luft\u00ebs s\u00eb Dyt\u00eb Bot\u00ebrore dhe me orientimet e saj t\u00eb reja, shih: K.B. Bridston, Shock and Renewal – The Christian Mission Enters a New Era,New York 1955. R.P. Beaver, The Christian World Mission – A Reconsideration, Calcutta 1957. S. Neill, The Unfinished Task,London 1957. J.S. Stewart, Thine is the Kingdom,New York 1957. L. Newbigin, One Body, One Gospel, One World – The Christian Mission Today,London 1958. W. Freytag, “Changes in the Patterns of Western Missions”, International Review of Missions47(1958), fq. 163-170. Ch. W. Forman, “The World Mission: New Facts Shater Old Patterns – The Challenge to Christian Exclusiveness”, Religion in Life,Nashville, Conn. 1958 (Summer), fq. 362-361. Material me vler\u00eb p\u00ebrmbajn\u00eb gjithashtu tri p\u00ebrmbledhje manualesh: J. Hermelink, H.J. Margull (eds), Basileia: Walter Freytag zum 60. Geburtstag, Stuttgart 1959. History’s Lessons for Tomorrow’s Mission-Milestones in the History of Missionary Thinking,by World’s Student Christian Federation, Geneva 1960. G.H. Anderson (ed.), The Theology of the Christian Mission,New York 1961. Th. Ohm, Machet zu Jungern alle Volker,Freiburg 1962. J. Blauw, The Missionary Nature of the Church,London 1962 D.T. Niles, Upon the Earth,London 1962. G.F. Vicedom, Die crhistliche Mission in der Entscheidung,seria: Christus und die Welt,No 11, Bad Salzuflen 1963. A. Yannoulatos, “The Purpose and Motive of Mission From an Orthodox Point of View”, International Review of Missions54(1965), fq. 298-307, bot. gr.: Q\u00ebllimi dhe motivi i Misionit t\u00eb Shenjt\u00eb nga pik\u00ebpamja theologjike,Athin\u00eb 1966. M.M. Thomas, “The Post-Colonial Crisis in Mission – A comment”, Religion and Society18(1971), fq. 64-70.<\/p>\n","protected":false},"excerpt":{"rendered":"

Pyetje kritike q\u00eb kan\u00eb t\u00eb b\u00ebjn\u00eb me bashj\u00ebsin\u00eb mbar\u00ebbot\u00ebrore   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 Me analiz\u00ebn e m\u00ebsip\u00ebrme, ne u p\u00ebrpoq\u00ebm q\u00eb t\u00eb japim, kryesisht, nj\u00eb v\u00ebshtrim koherent, si e shohim brenda tradit\u00ebs orthodhokse, q\u00eb t\u00eb p\u00ebrcaktoj\u00eb mund\u00ebsin\u00eb, forc\u00ebn dhe p\u00ebrgjegj\u00ebsin\u00eb e t\u00eb krishter\u00ebve 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-2039","post","type-post","status-publish","format-standard","hentry","category-kendveshtrimi-orthodhoks","tag-kendveshtrimi-orthodhoks"],"acf":[],"yoast_head":"\nPyetje kritike q\u00eb kan\u00eb t\u00eb b\u00ebjn\u00eb me bashj\u00ebsin\u00eb mbar\u00ebbot\u00ebrore - 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\/pyetje-kritike-qe-kane-te-bejne-me-bashkesine-mbareboterore\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Pyetje kritike q\u00eb kan\u00eb t\u00eb b\u00ebjn\u00eb me bashj\u00ebsin\u00eb mbar\u00ebbot\u00ebrore - Kryepiskopi Anastas - Kisha Orthodh\u03bfkse Autoqefale e Shqip\u00ebris\u00eb\" \/>\n<meta property=\"og:description\" content=\"Pyetje kritike q\u00eb kan\u00eb t\u00eb b\u00ebjn\u00eb me bashj\u00ebsin\u00eb mbar\u00ebbot\u00ebrore   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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