{"id":4795,"date":"2016-10-14T11:22:01","date_gmt":"2016-10-14T11:22:01","guid":{"rendered":""},"modified":"2021-10-11T00:14:37","modified_gmt":"2021-10-10T22:14:37","slug":"teologjia-ne-kishen-ortodokse","status":"publish","type":"post","link":"https:\/\/orthodoxalbania.org\/2020\/2016\/10\/14\/teologjia-ne-kishen-ortodokse\/","title":{"rendered":"Teologjia n\u00eb Kish\u00ebn Ortodokse – Mitropoliti i Kor\u00e7\u00ebs Joani"},"content":{"rendered":"

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Teologjia n\u00eb Kish\u00ebn Ortodokse.<\/h4>\n

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Mitropoliti i Kor\u00e7\u00ebs, Hir\u00ebsia e Tij Joani, Tempulli nr. 4, Kor\u00e7\u00eb, 2001.<\/strong><\/h4>\n

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\u00a0 \u00a0 \u00c7far\u00eb \u00ebsht\u00eb teologjia?<\/strong> Kuptimi literal i termit teologji \u00ebsht\u00eb nga Theos – Per\u00ebndi dhe logos – fjal\u00eb. Pra, do t\u00eb thot\u00eb fjal\u00eb rreth Per\u00ebndis\u00eb. Por, p\u00ebr t\u00eb kuptuar m\u00eb mir\u00eb nj\u00eb term, \u00ebsht\u00eb e r\u00ebnd\u00ebsishme t\u00eb njihet “historia” e k\u00ebtij termi, m\u00ebnyra dhe kuptimi i tij n\u00eb perioda t\u00eb ndryshme historike dhe ve\u00e7an\u00ebrisht kuptimi i tij aktual. \u00cbsht\u00eb e r\u00ebnd\u00ebsishme p\u00ebr student\u00ebt e teologjis\u00eb q\u00eb ta ken\u00eb t\u00eb qart\u00eb se \u00e7far\u00eb \u00ebsht\u00eb teologjia dhe se \u00e7far\u00eb kuptonin Et\u00ebrit e Kish\u00ebs me fjal\u00ebn teologji apo teolog.<\/p>\n

\u00a0 \u00a0 N\u00eb asnj\u00eb vend t\u00eb Shkrimit t\u00eb Shenjt\u00eb nuk p\u00ebrmendet fjala teologji, teologjizoj apo teolog. \u00cbsht\u00eb e qart\u00eb se kjo fjal\u00eb nuk vjen nga Shkrimi i Shenjt\u00eb dhe Apostujt nuk kishin studiuar n\u00eb ndonj\u00eb shkoll\u00eb teologjike.<\/p>\n

\u00a0 \u00a0Kjo fjal\u00eb hyri gradualisht n\u00eb p\u00ebrdorimin e krishter\u00eb. T\u00eb krishter\u00ebt e par\u00eb e shikonin k\u00ebt\u00eb term me dyshim, sepse ajo p\u00ebrdorej nga filozof\u00ebt pagan\u00eb n\u00eb spekulimet e tyre rreth fes\u00eb dhe Per\u00ebndis\u00eb. I pari q\u00eb e ka p\u00ebrdorur k\u00ebt\u00eb fjal\u00eb n\u00eb kuptimin e krishter\u00eb \u00ebsht\u00eb nj\u00eb nga apologjist\u00ebt e shekullit II-t\u00eb, Athinagora i Athin\u00ebs.Ai e p\u00ebrdori p\u00ebr t\u00eb treguar besimin n\u00eb Trinin\u00eb e Shenjt\u00eb. Por, ata q\u00eb e p\u00ebrdor\u00ebn m\u00eb shum\u00eb k\u00ebt\u00eb fjal\u00eb, ishin mendimtar\u00ebt dhe teolog\u00ebt e shquar aleksandrinas, Klementi dhe sidomos Origjeni. K\u00ebtij t\u00eb fundit i takon merita e p\u00ebrdorimit t\u00eb termit teologji n\u00eb kuptimin e krishter\u00eb. Gjithashtu, ishin aleksandrin\u00ebt, ata q\u00eb ngrit\u00ebn shkoll\u00ebn e par\u00eb teologjike t\u00eb krishter\u00eb.<\/p>\n

\u00a0 \u00a0Por, ndon\u00ebse fjala teologji nuk ishte nj\u00eb term biblik, por i huazuar nga mendimtar\u00ebt fetar\u00eb pagan\u00eb, prap\u00eb se prap\u00eb, p\u00ebrdorimi i saj nga t\u00eb krishter\u00ebt ishte i ndrysh\u00ebm. Gjithashtu, p\u00ebr Et\u00ebrit e Kish\u00ebs, ky term kuptonte di\u00e7ka krejt\u00ebsisht tjet\u00ebr nga \u00e7far\u00eb kuptohet sot. N\u00eb kuptimin e tyre, teologjia nuk ishte nj\u00eb shtjellim sistematik i doktrin\u00ebs s\u00eb krishter\u00eb, realizuar n\u00ebp\u00ebrmjet fuqis\u00eb s\u00eb arsyetimit, por nj\u00eb “Vizion i Per\u00ebndis\u00eb Trinitare, q\u00eb p\u00ebrfshinte jo vet\u00ebm mendjen, por t\u00ebr\u00eb personin njer\u00ebzor, mendje, zem\u00ebr e shpirt. P\u00ebr ata, teologjia nuk ishte thjesht nj\u00eb sistem arsyetimi, por theoria (soditje, kontemplim). Ajo ishte nj\u00eb\u00a0dhurat\u00eb e Per\u00ebndis\u00eb, nj\u00eb soditje e misterit t\u00eb Per\u00ebndis\u00eb, nj\u00eb p\u00ebrvoj\u00eb e gjall\u00eb me Per\u00ebndin\u00eb e Gjall\u00eb, komunikuar n\u00ebp\u00ebrmjet nj\u00eb lulje t\u00eb past\u00ebr e intensive. Evagri i Pontit, nj\u00eb nx\u00ebn\u00ebs i Et\u00ebrve t\u00eb Kapadoqis\u00eb, na ka l\u00ebn\u00eb th\u00ebnien klasike, e cila e tregon qart\u00eb kuptimin patristik t\u00eb teologjis\u00eb: “N\u00ebse ju jeni nj\u00eb teolog, ju do t\u00eb luteni me t\u00eb v\u00ebrtet\u00eb dhe n\u00ebse ju luteni me t\u00eb v\u00ebrtet\u00eb, ju jeni nj\u00eb teolog.” Et\u00ebrit e Kish\u00ebs e shikonin teologjin\u00eb, jo si e shohim ne sot, si nj\u00eb sistem intelektual doktrinash apo nj\u00eb sistem metafizik, por si nj\u00eb mjet q\u00eb e bashkon njeriun n\u00eb nj\u00eb kungim t\u00eb gjall\u00eb me Per\u00ebndin\u00eb e gjall\u00eb.<\/p>\n

\u00a0 \u00a0 K\u00ebshtu, teologjia p\u00ebr Et\u00ebrit e Kish\u00ebs, nuk ishte thjesht nj\u00eb m\u00ebnyr\u00eb t\u00eb menduari, por nj\u00eb m\u00ebnyr\u00eb t\u00eb jetuari, n\u00eb kuptimin me t\u00eb thell\u00eb dhe m\u00eb mistik t\u00eb jet\u00ebs, n\u00eb at\u00eb me dhe n\u00eb kungim me Krijuesin e jet\u00ebs. Vladimir Losski e p\u00ebrkufizon n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb teologjin\u00eb: “Teologjia si fjal\u00eb dhe si mendim, n\u00eb m\u00ebnyr\u00eb t\u00eb nevojshme duhet t\u00eb fsheh\u00eb n\u00eb vetvete nj\u00eb dimension gnostik, n\u00eb kuptimin e teologjis\u00eb s\u00eb soditjes dhe qet\u00ebsis\u00eb. B\u00ebhet fjal\u00eb p\u00ebr hapjen e mendimit ton\u00eb tek nj\u00eb realitel, i cili shkon p\u00ebrtej tij. B\u00ebhet fjal\u00eb p\u00ebr nj\u00eb m\u00ebnyr\u00eb t\u00eb menduari, ku mendimi nuk p\u00ebrfshin, nuk kap, por e gjen vetveten t\u00eb p\u00ebrfshir\u00eb t\u00eb kapur, t\u00eb vdek\u00ebsuar dhe t\u00eb gjall\u00ebruar nga besimi sodit\u00ebs. K\u00ebshtu, m\u00ebsimi teologjik e vendos vetveten me v\u00ebshtir\u00ebsi nd\u00ebrmjet gnos\u00ebs – karizma dhe qet\u00ebsi, njohje sodit\u00ebse dhe ekzistenciale – dhe epistim\u00ebs – shkenc\u00eb dhe arsyetim.” Pra, teologjia p\u00ebrdor epistim\u00ebn p\u00ebr t\u00eb shprehur n\u00eb nj\u00eb m\u00ebnyr\u00eb t\u00eb kuptueshme (p\u00ebr sa mund t\u00eb jet\u00eb e kuptueshme) gnos\u00ebn. Kjo gj\u00eb shikohet kudo ku k\u00ebrkohet shpjegimi i t\u00eb pashpjegueshmes.<\/p>\n

\u00a0 \u00a0Gnosa \u00ebsht\u00eb nj\u00eb soditje q\u00eb kap\u00ebrcen kufinjt\u00eb e historis\u00eb, t\u00eb koh\u00ebs dhe t\u00eb hap\u00ebsir\u00ebs. Ajo anticipon n\u00eb t\u00eb tashmen, realitelin eskatologjik t\u00eb bot\u00ebs q\u00eb do t\u00eb vij\u00eb. Nd\u00ebrsa detyr\u00eb e teologjis\u00eb \u00ebsht\u00eb pik\u00ebrisht ta sjell\u00eb k\u00ebtu n\u00eb histori, n\u00eb koh\u00eb e n\u00eb hap\u00ebsir\u00eb at\u00eb q\u00eb \u00ebsht\u00eb jasht\u00eb kohe e hap\u00ebsire. K\u00ebshtu, teologjia mundohet t\u00eb shpreh\u00eb me mjete kohore t\u00eb v\u00ebrtetat e p\u00ebrjetshme. P\u00ebr t\u00eb b\u00ebr\u00eb k\u00ebt\u00eb, asaj i duhet t\u00eb zhyt\u00eb kov\u00ebn e saj n\u00eb pusin e thell\u00eb t\u00eb t\u00eb v\u00ebrtetave t\u00eb realitetit hyjnor (realitet q\u00eb njihet vet\u00ebm n\u00ebp\u00ebrmjet nj\u00eb bashk\u00ebp\u00ebrjetimi t\u00eb gjall\u00eb me Hyjnin\u00eb, n\u00eb nj\u00eb soditje dhe lutje t\u00eb past\u00ebr) dhe me ndihm\u00ebn e litarit t\u00eb arsyetimit, ta sjell\u00eb k\u00ebt\u00eb kov\u00eb n\u00eb realitetin ton\u00eb, ku mund t\u00eb shuajn\u00eb etjen p\u00ebr “Zotin” shum\u00eb e shum\u00eb shpirtra. Dhe, meqen\u00ebse litari i arsyetimit, nga q\u00eb \u00ebsht\u00eb i kufizuar, nuk mund ta sjell\u00eb t\u00eb plot\u00eb ujin hyjnor, teologjia k\u00ebrkon p\u00ebrjetimin mistik, q\u00eb t\u00eb mund t\u00eb p\u00ebrjetohet \u00e7far\u00eb nuk mund t\u00eb shprehet dot me fjal\u00eb dhe me ide.<\/p>\n

\u00a0 \u00a0 Teologjia \u00ebsht\u00eb nj\u00eb njohuri e fituar n\u00ebp\u00ebrmjet nj\u00eb lidhje dashurie me Per\u00ebndin\u00eb, nj\u00eb njohuri shpirt\u00ebrore. Kjo \u00ebsht\u00eb arsyeja q\u00eb Ortodoksia e sheh \u00e7do besimtar t\u00eb v\u00ebrtet\u00eb si nj\u00eb “teolog”, i cili e njeh Per\u00ebndin\u00eb dhe\u00a0\u00ebsht\u00eb i m\u00ebsuar personalisht prej Tij. “Dhe, sa p\u00ebr ju, vajosja q\u00eb keni marr\u00eb prej Tij q\u00ebndron n\u00eb ju dhe nuk keni nevoj\u00eb q\u00eb ndokush t\u2019ju m\u00ebsoj\u00eb; por, duke qen\u00eb se vajosja e tij ju m\u00ebson \u00e7do gj\u00eb dhe \u00ebsht\u00eb e v\u00ebrtet\u00eb e nuk \u00ebsht\u00eb g\u00ebnjesht\u00ebr, q\u00ebndroni n\u00eb t\u00eb ashtu sikurse ju m\u00ebsoi.”\u00b2<\/p>\n

\u00a0 \u00a0 Teologjia e Lindjes nuk e shikon Per\u00ebndin\u00eb si nj\u00eb objekt t\u00eb jasht\u00ebm studimi, por e shikon At\u00eb si burimin dhe themelin e \u00e7do jete, q\u00eb kurr\u00eb nuk mund t\u00eb jet\u00ebnj\u00eb objekt i jasht\u00ebm dhe i shk\u00ebputur. Gjithashtu, ajo e shikon \u00e7do gj\u00eb t\u00eb nd\u00ebrlidhur me nj\u00ebra-tjetr\u00ebn dhe q\u00eb nuk mund t\u00eb kuptohet e shk\u00ebputur nga e gjitha. Pjesa nuk ka kuptim e shk\u00ebputur nga e T\u00ebra. I t\u00ebr\u00eb krijimi i Per\u00ebndis\u00eb \u00ebsht\u00eb i nd\u00ebrlidhur n\u00eb vetvete. E gjith\u00eb gjith\u00ebsia nuk p\u00ebrb\u00ebhet nga nj\u00ebsi t\u00eb pavarura, por t\u00eb nd\u00ebrlidhura me nj\u00ebra-tjetr\u00ebn dhe q\u00eb nuk mund t\u00eb kuptohen t\u00eb ndara. Mendja analitiko-filozofike e studion nj\u00eb doktrin\u00eb duke e ndar\u00eb n\u00eb nj\u00ebsi t\u00eb vogla dhe duke e klasifikuar \u00e7do nj\u00ebsi me disa p\u00ebrkufizime. N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb, duke e coptuar, humbet e t\u00ebra. Segmenti b\u00ebhet nj\u00eb pjes\u00eb e vdekur e palidhur me t\u00eb tjerat. Nj\u00eb gisht ka kuptimin e tij, kur ai \u00ebsht\u00eb i lidhur n\u00eb m\u00ebnyr\u00eb t\u00eb gjall\u00eb me trupin e gjall\u00eb. I prer\u00eb dhe i shk\u00ebputur nga trupi, ai nuk \u00ebsht\u00eb gj\u00eb tjet\u00ebr perve\u00e7se nje cop\u00eb mishi pa jet\u00eb e pa kuptim. Prandaj dhe teologjia e v\u00ebrtet\u00eb e studion nj\u00eb \u00e7\u00ebshtje duke e v\u00ebzhguar sesi i t\u00ebr\u00eb subjekti lidhet me secil\u00ebn pjes\u00eb t\u00eb tij. Metoda e saj \u00ebsht\u00eb metoda t\u00ebr\u00ebsore. K\u00ebshtu, ajo e kupton nj\u00eb m\u00ebsim t\u00eb ve\u00e7ant\u00eb t\u00eb krishter\u00eb nga brenda kontekstit t\u00eb t\u00eb gjith\u00eb doktrin\u00ebs s\u00eb krishter\u00eb dhe jo si nj\u00eb nj\u00ebsi e izoluar. Nuk mund t\u00eb studiohet, Eukaristia apo Shkrimi i Shenjt\u00eb, p\u00ebr shembull, t\u00eb izoluar n\u00eb vetvete por vet\u00ebm n\u00eb lidhje me Kish\u00ebn, n\u00eb lidhjet e tyre me sh\u00ebrbes\u00ebn e Shpirtit t\u00eb Shenjt\u00eb. \u00c7do gj\u00eb q\u00ebndron n\u00eb lidhje me t\u00eb tjerat. Krisht\u00ebrimi e sheh bot\u00ebn si nj\u00eb e t\u00ebr\u00eb, si nj\u00eb zbules\u00eb e Per\u00ebndis\u00eb n\u00eb t\u00eb gjitha vendet. Ndon\u00ebse shpirti e trupi jan\u00eb t\u00eb dalluar nga nj\u00ebri tjetri, p\u00ebrs\u00ebri ata jan\u00eb t\u00eb pandar\u00eb. Nj\u00eb person njer\u00ebzor p\u00ebrb\u00ebhet nga shpirti e trupi s\u00eb bashku. Ata kurr\u00eb nuk mund t\u00eb merren t\u00eb ndar\u00eb nga njeri-tjetri. Nj\u00eb trup pa shpirt \u00ebsht\u00eb kufom\u00eb dhe nj\u00eb shpirt pa trup \u00ebsht\u00eb fantazm\u00eb, \u00ebsht\u00eb tashm\u00eb nj\u00eb th\u00ebnie klasike n\u00eb Ortodoksi.<\/p>\n

\u00a0 \u00a0 Doktrina Ortodokse e sheh individin n\u00eb lidhje me t\u00eb tjer\u00ebt, dometh\u00ebn\u00eb, nuk e sheh si nj\u00eb individ por si nj\u00eb person. Kjo ndodh, sepse Kisha Ortodokse e sheh Kish\u00ebn dhe individ\u00ebt si pasqyrim i lidhjes nd\u00ebrmjet Personave t\u00eb Sh\u00ebn Trinis\u00eb. Ashtu si asnj\u00eb Person hyjnor nuk mund t\u00eb ekzistoj\u00eb jasht\u00eb kungimit me Personat e tjer\u00eb, k\u00ebshtu asnj\u00eb, person njer\u00ebzor nuk mund t\u00eb jetoj\u00eb si nj\u00eb individ i izoluar. N\u00ebse ai do t\u00eb jet\u00eb i izoluar, at\u00ebher\u00eb ai do t\u00eb jet\u00eb nj\u00eb person i cunguar. Ajo q\u00eb e b\u00ebn nj\u00eb individ t\u00eb jet\u00eb nj\u00eb person \u00ebsht\u00eb pik\u00ebrisht lidhja me t\u00eb tjer\u00ebt. Ajo q\u00eb i bashkon dhe i mban Personat Hyjnor\u00eb \u00ebsht\u00eb dashuria. Po kjo lidhje\u00a0mban edhe Kish\u00ebn. Pa dashuri nuk mund t\u00eb ket\u00eb nj\u00eb person t\u00eb plot\u00eb (dometh\u00ebn\u00eb nj\u00eb njeri n\u00eb sh\u00ebmb\u00eblltyr\u00ebn dhe ngjashm\u00ebrin\u00eb e Per\u00ebndis\u00eb), sepse pa dashuri nuk ka lidhje t\u00eb p\u00ebrsosur me t\u00eb tjer\u00ebt. P\u00ebr t\u00eb p\u00ebrmbushur vetveten, dometh\u00ebn\u00eb, q\u00eb nj\u00eb individ t\u00eb b\u00ebhet nj\u00eb person i plot\u00eb, duhet t\u00eb ket\u00eb nj\u00eb dashuri p\u00ebr gjith\u00e7ka rreth tij, sepse i gjith\u00eb krijimi \u00ebsht\u00eb i nd\u00ebrlidhur. N\u00ebse kemi urrejtje, jemi ne q\u00eb d\u00ebmtohemi, sepse prishim lidhjen me nj\u00ebri-tjetrin dhe me krijimin. Edhe sikur nj\u00eb gjethe t\u00eb vetme t\u00eb urresh, nuk mund t\u00eb jesh m\u00eb i plot\u00eb, sepse lidhja me t\u00eb t\u00ebr\u00ebn \u00ebsht\u00eb c\u00ebnuar pak. Duke dashur gjith\u00e7ka, duke dashur gjith\u00eb krijimin e Per\u00ebndis\u00eb, at\u00ebher\u00eb, n\u00eb p\u00ebrmbushemi dhe b\u00ebhemi pik\u00ebrisht ajo gj\u00eb p\u00ebr t\u00eb cil\u00ebn Per\u00ebndia na ka krijuar: Persona. K\u00ebshtu q\u00eb, teologjia e v\u00ebrtet\u00eb, jo vet\u00ebm q\u00eb e shikon \u00e7do gj\u00eb t\u00eb nd\u00ebrlidhur, por t\u00eb lidhur nga dashuria dhe dashurin\u00eb si t\u00eb vetmen m\u00ebnyr\u00eb p\u00ebr t\u00eb kuptuar e bashk\u00ebp\u00ebrjetuar Per\u00ebndin\u00eb dhe gjith\u00eb krijimin e Tij.<\/p>\n

\u00a0 \u00a0Teologjia si mister.<\/strong> Termi mister, n\u00eb kuptimin patristik dhe ortodoks, nuk do t\u00eb thot\u00eb di\u00e7ka e fsheht\u00eb dhe e pakuptueshmc, por di\u00e7ka, e cila \u00ebsht\u00eb zbuluar nga Per\u00ebndia dhe \u00ebsht\u00eb e kuptueshme nga ne, ndon\u00ebse nuk mund t\u00eb zbulohet, kuptohet dhe shpjegohet plot\u00ebsisht, ngaq\u00eb ajo q\u00ebndron mbi mendjen ton\u00eb. Meqen\u00ebse Per\u00ebndia \u00ebsht\u00eb mbi mendjen ton\u00eb, por jo jasht\u00eb mendjes, ashtu edhe teologjia, e cila ka t\u00eb b\u00ebj\u00eb me Per\u00ebndin\u00eb, \u00ebsht\u00eb mister, sepse ajo ashtu si Per\u00ebndia, e kap\u00ebrcen mendjen njer\u00ebzore. N\u00eb k\u00ebt\u00eb kuptim \u00ebsht\u00eb p\u00ebrdorur fraza “misteri i teologjis\u00eb” nga Et\u00ebrit e Kish\u00ebs n\u00eb p\u00ebrgjith\u00ebsi dhe nga Sh\u00ebn Vasili i Madh dhe Sh\u00ebn Grigor Teologu n\u00eb ve\u00e7anti. Me fjal\u00ebn mister ata nuk kuptonin nj\u00eb kund\u00ebrv\u00ebnie ndaj teologjis\u00eb (\u00e7far\u00eb kuptojm\u00eb ne sot me fjal\u00ebn teologji, sepse p\u00ebr ata teologjia nuk ndahej nga misteri, ishte teologji mistike), por n\u00eb kuptimin q\u00eb teologjia duhej m\u00eb tep\u00ebr jetuar sesa njohur. Ajo shpreh nj\u00eb p\u00ebrvoj\u00eb t\u00eb nj\u00eb misteri t\u00eb pashprehur, q\u00eb e kap\u00ebrcen inteligjen\u00ebn, aft\u00ebsit\u00eb dhe shqisat tona. Protopresviteri Joan Meyendorff e p\u00ebrcakton teologjin\u00eb se ajo \u00ebsht\u00eb “nj\u00ebkoh\u00ebsisht soditja e Per\u00ebndis\u00eb dhe shprehje e asaj q\u00eb nuk mund t\u00eb shprehet.\u201d K\u00ebshtu fraza teologji mistike ka m\u00eb tep\u00ebr kuptimin e nj\u00eb gjendjeje shpirt\u00ebrore dhe t\u00eb nj\u00eb dialogu mistik me Per\u00ebndin\u00eb, sesa t\u00eb nj\u00eb p\u00ebrkufizimi teorik t\u00eb doktrin\u00ebs, sepse edhe vet\u00eb teologjia \u00ebsht\u00eb nj\u00eb mister hyjnor. Teologjia \u00ebsht\u00eb nj\u00eb mister, sepse k\u00ebrkon t\u00eb shpreh\u00eb me gjuh\u00eb njer\u00ebzore at\u00eb q\u00eb q\u00ebndron p\u00ebrtej \u00e7do mendimi e kuptimi njer\u00ebzor. Por, mendimi i Et\u00ebrve t\u00eb Lindjes nuk ka b\u00ebr\u00eb kurr\u00eb nj\u00eb dallim t\u00eb prer\u00eb nd\u00ebrmjet teologjis\u00eb dhe misti\u00e7izmit, nd\u00ebrmjet p\u00ebrvoj\u00ebs personale t\u00eb mistereve hyjnore dhe dogmave t\u00eb pohuara nga Kisha.<\/p>\n

\u00a0 \u00a0 N\u00eb fakt, t\u00eb dyja jan\u00eb t\u00eb nd\u00ebrlidhura dhe ndihmojn\u00eb e plot\u00ebsojn\u00eb nj\u00ebra-tjetr\u00ebn. K\u00ebshtu, nuk mund t\u00eb ket\u00eb nj\u00eb teologji t\u00eb krishter\u00eb pa misticiz\u00ebm, si\u00e7 nuk mund t\u00eb ket\u00eb nj\u00eb misticiz\u00ebm pa teologji. P\u00ebrvoja personale mistike realizohet n\u00eb baz\u00ebn e fes\u00eb s\u00eb p\u00ebrbashk\u00ebt. Jasht\u00eb t\u00eb v\u00ebrtet\u00ebs, e cila \u00ebsht\u00eb ruajtur nga e gjith\u00eb Kisha dhe shprehet nga teologjia e saj, p\u00ebrvoja personale nuk do t\u00eb ishte e sigurt\u00eb dhe nuk do t\u00eb kishte nj\u00eb kriter sigurie e objektiviteti. Askush nuk do t\u00eb mund ta ndante dot m\u00eb t\u00eb v\u00ebrtet\u00ebn nga e g\u00ebnjeshtra, misti\u00e7izmin e sh\u00ebndosh\u00eb nga ai i helmuar, q\u00eb p\u00ebr fat t\u00eb keq e ka bashk\u00ebshoq\u00ebruar shpesh. Po ashtu, m\u00ebsimi i Kish\u00ebs nuk do t\u00eb kishte q\u00ebndruar n\u00eb shpirtrat e besimtar\u00ebve, n\u00ebse nuk do t\u00eb kishte qen\u00eb ushqyer n\u00eb nj\u00eb p\u00ebrvoj\u00eb personale, t\u00eb thell\u00eb e t\u00eb brendshme.<\/p>\n

\u00a0 \u00a0 N\u00eb teologjin\u00eb e Lindjes fjala mistike nuk n\u00ebnkupton nj\u00eb individualiz\u00ebm emocional, por t\u00eb kund\u00ebrt\u00ebn. Ajo kupton m\u00eb tep\u00ebr nj\u00eb kumgim t\u00eb vazhduesh\u00ebm me Shpirtin e Shenjt\u00eb, i Cili banon n\u00eb t\u00ebr\u00eb Kish\u00ebn. Ky term shpreh paaft\u00ebsin\u00eb e intelektit dhe gjuh\u00ebs njer\u00ebzore p\u00ebr t\u00eb shprehur t\u00ebr\u00ebsin\u00eb e s\u00eb v\u00ebrtet\u00ebs dhe ruajtjen e pesh\u00ebs nd\u00ebrmjet pohimeve pozitive dhe teologjis\u00eb apofatike (jo shreh\u00ebse). Kjo \u00ebsht\u00eb arsyeja p\u00ebrse n\u00eb Kish\u00ebn e Lindjes individualizmi mistik ka mbetur i huaj.<\/p>\n

\u00a0 \u00a0 Teologjia dhe zbulesa.<\/strong> Q\u00ebllimi i teologjis\u00eb \u00ebsht\u00eb shp\u00ebtimi i shpirtrave. Ashtu si edhe shp\u00ebtimi, ajo \u00ebsht\u00eb nj\u00eb dhurat\u00eb nga Per\u00ebndia, sepse ajo bazohet n\u00eb zbules\u00ebn e Per\u00ebndis\u00eb dhe jo n\u00eb p\u00ebrpjekjen njer\u00ebzore p\u00ebr t\u00eb kuptuar Per\u00ebndin\u00eb. “Per\u00ebndia na foli s\u00eb fundi n\u00ebp\u00ebrmjet Birit t\u00eb Tij”.3 K\u00ebtu q\u00ebndron edhe ndryshimi nd\u00ebrmjet filozofis\u00eb e fes\u00eb. Nd\u00ebrsa filozofia \u00ebsht\u00eb nj\u00eb p\u00ebrpjekje e mendjes njer\u00ebzore (shpesh e mendjeve m\u00eb t\u00eb shk\u00eblqyera t\u00eb njer\u00ebzimit), p\u00ebr t\u00eb kuptuar veten dhe bot\u00ebn rrotull nesh, feja \u00ebsht\u00eb nj\u00eb zbules\u00eb e Per\u00ebndis\u00eb p\u00ebr t\u00eb njohur At\u00eb dhe krijimin e Tij. N\u00ebse teologjia do t\u00eb ndiqte filozofin\u00eb dhe do t\u00eb kthehej thjesht n\u00eb nj\u00eb p\u00ebrpjekje njer\u00ebzore (pa mohuar q\u00eb n\u00eb teologji \u00ebsht\u00eb edhe p\u00ebrpjekja njer\u00ebzore) p\u00ebr t\u00eb shpjeguar Per\u00ebndin\u00eb, at\u00ebher\u00eb ajo do t\u00eb humbiste v\u00ebrtet\u00ebsin\u00eb dhe aft\u00ebsin\u00eb p\u00ebr ta shprehur k\u00ebt\u00eb t\u00eb v\u00ebrtet\u00eb. Ajo ose do te ndahej nga p\u00ebrvoja personale dhe mistike, ose, edhe kur do t\u00eb mb\u00ebshtetej n\u00eb k\u00ebt\u00eb p\u00ebrvoj\u00eb, nuk do t\u00eb kishim dot m\u00eb siguri v\u00ebrtet\u00ebsin\u00eb e k\u00ebsaj p\u00ebrvoje. Kuptimi patristik i teologjis\u00eb nuk e mohon p\u00ebrpjekjen njer\u00ebzore, por e shikon teologjin\u00eb m\u00eb tep\u00ebr si nj\u00eb p\u00ebrgjigje ndaj zbules\u00ebs hyjnore (duke ia l\u00ebn\u00eb iniciativ\u00ebn gjithmon\u00eb Per\u00ebndis\u00eb). Per\u00ebndia nuk \u00ebsht\u00eb nj\u00eb objekt pasiv i njohjes son\u00eb. Duke u zbuluar tek ne, Ai merr iniciativ\u00ebn. Prandaj, teologjia \u00ebsht\u00eb nj\u00eb hir, i cili jepet nga Per\u00ebndia si dhurat\u00eb dhe jo nga merita jon\u00eb.<\/p>\n

\u00a0 \u00a0 Teologjia dhe besimi.<\/strong> P\u00ebr t\u00eb pranuar zbules\u00ebn, nga ku fillon dhe p\u00ebrgjigjja ndaj saj (kjo p\u00ebrgjigje quhet teologji), presupozohet besim personal. P\u00ebr t\u00eb formuluar doktrin\u00ebn k\u00ebrkohet patjet\u00ebr arsyeja njer\u00ebzore (ose p\u00ebrpjekja njer\u00ebzore), por ajo mund t\u00eb jet\u00eb efektive vet\u00ebm kur bazohet n\u00eb bes\u00ebn. Nuk mund t\u00eb arrihet besimi vet\u00ebm n\u00ebp\u00ebrmjet arsyetimit, meqen\u00ebse njeriu nuk \u00ebsht\u00eb vet\u00ebm arsyetim dhe p\u00ebr m\u00eb tep\u00ebr arsyeja njer\u00ebzore \u00ebsht\u00eb e kufizuar. Nuk mund t\u00eb arrihet besimi vet\u00ebm n\u00ebp\u00ebrmjet k\u00ebrkimit.studimit dhe njohjes. Procesi ndodh n\u00eb kahun e kund\u00ebrt.”Ne besojm\u00eb p\u00ebr t\u00eb ditur – thot\u00eb Sh\u00ebn Agustini – ne nuk dim\u00eb p\u00ebr t\u00eb besuar.””Me an\u00eb t\u00eb besim arrihet n\u00eb diturin\u00eb p\u00ebr Per\u00ebndin\u00eb dhe pa besimin \u00ebsht\u00eb e pamundur t\u00eb njihet Ai.\u201d5 Th\u00ebnia e Anselmil t\u00eb Kant\u00ebrberit, Credo ut intelligam – besoj q\u00eb mund t\u00eb kuptoj, \u00ebsht\u00eb b\u00ebr\u00eb tashm\u00eb klasike. Gj\u00ebja m\u00eb e pak\u00ebt q\u00eb mund t\u00eb k\u00ebrkoj\u00eb teologjia \u00ebsht\u00eb besimi. Do t\u00eb ishte e pakuptimt\u00eb t\u00eb flitej p\u00ebr Per\u00ebndin\u00eb, n\u00ebse nuk do t\u00eb besohej n\u00eb At\u00eb. Do t\u00eb ishte nj\u00ebsoj sikur t\u00eb luaje shah pa mbretin. K\u00ebshtu q\u00eb jasht\u00eb besimit teologjia nuk do t\u00eb kishte kuptim. P\u00ebr nj\u00eb besimtar, Per\u00ebndia \u00ebsht\u00eb nj\u00eb realitet q\u00eb mbulon vetveten dhe q\u00eb nuk mund t\u00eb njihet jasht\u00eb k\u00ebsaj zbulese.<\/p>\n

\u00a0 \u00a0 Teologjia dhe morali.<\/strong> Ashtu si\u00e7 kemi th\u00ebn\u00eb edhe m\u00eb sip\u00ebr, teologjia \u00ebsht\u00eb nj\u00eb m\u00ebnyr\u00eb t\u00eb jetuari dhe prandaj k\u00ebrkon nj\u00eb p\u00ebrkushtim personal dhe nj\u00eb jet\u00eb t\u00eb past\u00ebr morale. N\u00eb shum\u00eb fusha t\u00eb tjera t\u00eb shkenc\u00ebs (ndon\u00ebse edhe ato k\u00ebrkojn\u00eb p\u00ebrkushtim).si p.sh.gjeologji, topografi apo inxhinieri, p\u00ebrvoja ka treguar se mund t\u00eb arrihet nj\u00eb progres edhe pa pasur ndonj\u00eb standart t\u00eb lart\u00eb moral, sepse k\u00ebto shkenca studiojn\u00eb dhe mbledhin fakte p\u00ebr nj\u00eb objekt t\u00eb jasht\u00ebm. Por n\u00eb teologji kjo \u00ebsht\u00eb e pamundur. Ajo k\u00ebrkon nj\u00eb zem\u00ebr t\u00eb past\u00ebr, ashtu si\u00e7, \u00ebsht\u00eb th\u00ebn\u00eb: “Lum ata q\u00eb kan\u00eb zem\u00ebr t\u00eb past\u00ebr se do t\u00eb shohin Per\u00ebndin\u00eb”.6<\/p>\n

\u00a0 \u00a0 Nuk mund t\u00eb pohohet e v\u00ebrteta rreth Per\u00ebndis\u00eb pa pasur dashuri e mir\u00ebsi. Prandaj n\u00eb Mesh\u00ebn e Sh\u00ebn Joan Gojartit theksohet lidhja nd\u00ebrmjet besimit dhe dashuris\u00eb. Para se t\u00eb thuhet Simboli i Besimit, besnik\u00ebt nxiten: “le t\u00eb duam nj\u00ebri-tjetrin dhe t\u00eb rr\u00ebfejm\u00eb me nj\u00eb mendje Atin, Birin dhe Shpirtin e Shenjt\u00eb, Trinin\u00eb e njeq\u00ebnshme dhe t\u00eb pandar\u00eb.”<\/p>\n

\u00a0 \u00a0Ndon\u00ebse teologjia \u00ebsht\u00eb nj\u00eb dhurat\u00eb e hirit t\u00eb Per\u00ebndis\u00eb, ajo gjithashtu k\u00ebrkon nj\u00eb bashk\u00ebpunim t\u00eb plot\u00eb nga ana njer\u00ebzore, nj\u00eb p\u00ebrkushtim dhe p\u00ebrfshirje t\u00eb t\u00ebr\u00eb personit njer\u00ebzor. Bashk\u00ebpunimi yn\u00eb q\u00ebndron n\u00eb hapjen e zemr\u00ebs son\u00eb ndaj hirit t\u00eb Shpirtit t\u00eb Shenjt\u00eb, i Cili do t\u00eb na ndryshoj\u00eb, do t\u00eb na pastroj\u00eb dhe do t\u00eb na shenjt\u00ebroj\u00eb. Nuk mund t\u00eb arrihet nj\u00eb njohje e Per\u00ebndis\u00eb pa pasur nj\u00eb past\u00ebrti shpirt\u00ebrore. Jeta\u00a0shpirt\u00ebrore, e cila \u00ebsht\u00eb e domosdoshme p\u00ebr nj\u00eb teolog, \u00ebsht\u00eb nj\u00eb udh\u00ebtim shpirt\u00ebror. Ky udh\u00ebtim k\u00ebrkon pik\u00ebs\u00ebpari nj\u00eb jet\u00eb t\u00eb past\u00ebr morale, sipas porosive t\u00eb Zotit, nj\u00eb pastrim t\u00eb vazhduesh\u00ebm t\u00eb shpirtit, me an\u00eb t\u00eb hirit t\u00eb Shpirtit t\u00eb Shenjt\u00eb, n\u00eb nj\u00eb kungim personal me Per\u00ebndin\u00eb dhe me nj\u00eb dashuri personale p\u00ebr At\u00eb.<\/p>\n

\u00a0 \u00a0 Udh\u00ebtimi shpirt\u00ebror fillon me pendimin.Vet\u00ebm nj\u00eb pendim i thell\u00eb dhe i vazhduesh\u00ebm ka forc\u00ebn p\u00ebr t\u00eb transformuar, pastruar dhe shenjt\u00ebruar. Pastrimi k\u00ebrkon nj\u00eb p\u00ebrpjekje n\u00eb maksimumin e mund\u00ebsive tona dhe gjat\u00eb gjith\u00eb jet\u00ebs son\u00eb. Sh\u00ebn Grigor Teologu drejton pyetjen: “D\u00ebshiron t\u00eb b\u00ebhesh nje teolog?” K\u00ebsaj pyetjeje i p\u00ebrgjigjet: “Mbaj porosit\u00eb . . . Veprimi \u00ebsht\u00eb baza p\u00ebr soditjen.” Soditja, dometh\u00ebn\u00eb vizioni i Per\u00ebndis\u00eb (ndon\u00ebse \u00ebsht\u00eb dhurat\u00eb nga Per\u00ebndia), vjen si pasoj\u00eb e veprimit, dometh\u00ebn\u00eb e nj\u00eb ushtrimi te madh shpirt\u00ebror. Nuk mund t\u00eb ket\u00eb nj\u00eb doktrin\u00eb t\u00eb drejt\u00eb pa pasur nj\u00eb jet\u00eb t\u00eb drejt\u00eb.Nuk mund t\u00eb ket\u00eb \u201cOrtodoksi\u201d pa pasur “Ortopraksi”.<\/p>\n

\u00a0 \u00a0 Nuk ka p\u00ebrparim n\u00eb jet\u00ebn shpirt\u00ebrore pa pasur nj\u00eb lutje t\u00eb past\u00ebr e intensive. Th\u00ebnia e Evagrit tregon se teolog \u00ebsht\u00eb ai q\u00eb lutet. Lutja p\u00ebrfshin k\u00ebrkes\u00eb dhe lavd\u00ebrim. Prandaj t\u00eb b\u00ebsh teologji do t\u00eb thot\u00eb t\u00eb lavd\u00ebrosh Per\u00ebndin\u00eb dhe ta shnd\u00ebrrosh jet\u00ebn n\u00eb nj\u00eb himn lavd\u00ebrimi p\u00ebr Per\u00ebndin\u00eb.<\/p>\n

\u00a0 \u00a0 Teologjia k\u00ebrkon gjithashtu nj\u00eb mendje t\u00eb kthjell\u00ebt, sepse Per\u00ebndia \u00ebsht\u00eb transparenc\u00eb, drit\u00eb dhe qart\u00ebsi.Nuk mund t\u00eb ket\u00eb nj\u00eb mendje t\u00eb kthjell\u00ebt n\u00eb nj\u00eb shpirt t\u00eb turbulluar. Prandaj, p\u00ebr t\u00eb qen\u00eb nje teolog, \u00ebsht\u00eb kaq shum\u00eb e r\u00ebnd\u00ebsishme q\u00eb t\u00eb b\u00ebhej nj\u00eb jet\u00eb intensive fetare, nj\u00eb jet\u00eb, e cila duhet t\u00eb ket\u00eb pendimin e vazhduesh\u00ebm, ushtrimin shpirt\u00ebror.lutjen e past\u00ebr dhe shenjt\u00ebrimin e pand\u00ebrprer\u00eb shpirt\u00ebror.<\/p>\n

\u00a0 \u00a0 Meqen\u00ebse teologjia flet p\u00ebr Per\u00ebndin\u00eb dhe gjith\u00e7ka q\u00eb i afrohet Per\u00ebndis\u00eb duhet t\u00eb jet\u00eb e past\u00ebr dhe pa njoll\u00eb, kushdo q\u00eb d\u00ebshiron t\u00eb merret me teologjin\u00eb duhet t\u00eb ket\u00eb nj\u00eb kujdes t\u00eb madh. Atij i k\u00ebrkohet nj\u00eb past\u00ebrti e madhe morale. Sh\u00ebn Grigor Teologu na paralajm\u00ebron q\u00eb t\u00eb jeni t\u00eb kujdessh\u00ebm, kur kemi t\u00eb b\u00ebjm\u00eb me teologjin\u00eb, Jo \u00e7dokush mund t\u00eb merret me teologji, para s\u00eb gjithash, ajo k\u00ebrkon nj\u00eb pastrim shpirt\u00ebror. Ja konkretisht sesi shprehet ai: “Jo gjithsekujt i takon t\u00eb filozofoj\u00eb rreth Per\u00ebndis\u00eb; jo tek gjithsecili – subjekti nuk \u00ebsht\u00eb kaq i lir\u00eb dhe i ul\u00ebt \u2013 dhe do t\u00eb shtoja, jo para \u00e7do audience, jo n\u00eb \u00e7do koh\u00eb, jo n\u00eb \u00e7do pik\u00eb, por vet\u00ebm para disa personave dhe brenda disa limiteve. Jo tek gjithsecili, sepse i lejohet vet\u00ebm atyre q\u00eb jan\u00eb shqyrtuar dhe q\u00eb jan\u00eb shum\u00eb t\u00eb avancuar n\u00eb soditje dhe q\u00eb m\u00eb p\u00ebrpara kan\u00eb qen\u00eb t\u00eb pastruar n\u00eb shpirt dhe n\u00eb trup, ose t\u00eb pakt\u00ebn jan\u00eb duke u pastruar.\u201d<\/strong><\/p>\n

\u00a0 \u00a0 Teologjia joshpreh\u00ebse dhe shpreh\u00ebse (apofatike<\/strong> dhe katafatike <\/strong>ose negative<\/strong> dhe pozitive).<\/strong> Per\u00ebndia \u00ebsht\u00eb nj\u00eb mister. Ai nuk mund t\u00eb shprehet dot. Asnj\u00eb fjal\u00eb, asnj\u00eb koncept dhe asnj\u00eb p\u00ebrkufizim nuk mund ta p\u00ebrcaktoj\u00eb plot\u00ebsisht at\u00eb, sepse \u00e7do p\u00ebrkufizim dhe \u00e7do p\u00ebrcaktim i vendos kufi e cak Atij q\u00eb \u00ebsht\u00eb i pakufish\u00ebm dhe q\u00eb nuk ka cak. Prandaj, mendja njer\u00ebzore, duke qen\u00eb e kufizuar nuk mund ta shpreh apo ta formuloj\u00eb n\u00eb m\u00ebnyr\u00eb t\u00eb plot\u00eb se \u00e7far\u00eb \u00ebsht\u00eb Per\u00ebndia.<\/p>\n

\u00a0 \u00a0 Ne Letr\u00ebn e Par\u00eb t\u00eb Sh\u00ebn Joanit thuhet: ”Asnj\u00eb se ka par\u00eb Per\u00ebndin\u00eb ndonj\u00ebher\u00eb”.7 Gjithashtu edhe Sh\u00ebn Pavli thot\u00eb: “Vet\u00ebm Per\u00ebndia e ka pavdeksin\u00eb dhe rri n\u00eb drit\u00eb te paafrueshme, t\u00eb cil\u00ebn asnj\u00eb njeri nuk e ka par\u00eb kurr\u00eb dhe as mund ta shoh\u00eb”.8 Per\u00ebndia nuk mund t\u00eb njihet kurr\u00eb plot\u00ebsisht. Ky ka qen\u00eb gjithmon\u00eb motivi i mendimit t\u00eb Kish\u00ebs s\u00eb Lindjes. Duke kund\u00ebrshtuar pik\u00ebpamjen e Eunomit, sipas s\u00eb cil\u00ebs mendja njer\u00ebzore mund ta njoh\u00eb plot\u00ebsisht esenc\u00ebn e Per\u00ebndis\u00eb, Et\u00ebrit e Kapadoqis\u00eb pohuan transhendenc\u00ebn absolute t\u00eb Per\u00ebndis\u00eb dhe p\u00ebrjashtuan \u00e7do mund\u00ebsi t\u00eb p\u00ebrcaktimit t\u00eb Tij nga \u00e7do koncept njer\u00ebzor. Prandaj, kjo quhet teologjia apofatike ose joshpreh\u00ebse (negative), sepse Per\u00ebndia p\u00ebrcaktohet me an\u00eb t\u00eb asaj q\u00eb Ai nuk \u00ebsht\u00eb. Duke pohuar at\u00eb q\u00eb Per\u00ebndia nuk \u00ebsht\u00eb, teologu po flet realisht p\u00ebr t\u00eb V\u00ebrtet\u00ebn, sepse asnj\u00eb mendim apo fjal\u00eb njer\u00ebzore nuk \u00ebsht\u00eb e aft\u00eb t\u00eb shpreh\u00eb se \u00e7far\u00eb Per\u00ebndia \u00ebsht\u00eb. Negativiteti q\u00ebndron pik\u00ebrisht n\u00eb faktin e mosnjohjes s\u00eb plot\u00eb t\u00eb esenc\u00ebs s\u00eb Per\u00ebndis\u00eb dhe e paaft\u00ebsis\u00eb s\u00eb koncepteve njer\u00ebzore p\u00ebr t\u00eb shprehur realitelin hyjnor. Duke th\u00ebn\u00eb se Per\u00ebndia \u00ebsht\u00eb i pakuptuesh\u00ebm, i paafruesh\u00ebm, i pakapsh\u00ebm. i panjohur, i pakufish\u00ebm etj, arrihet t\u00eb pohohet se \u00e7far\u00eb Ai \u00ebsht\u00eb: Ai \u00ebsht\u00eb \u00e7far\u00eb Ai s’\u00ebsht\u00eb. Por, apofatizmi i Et\u00ebrve t\u00eb Kish\u00ebs ndryshon nga apofatizmi i filozof\u00ebve pagan\u00eb, i cili ishte nj\u00eb apofatiz\u00ebm formal inteleklual. Nd\u00ebrsa Et\u00ebrit mb\u00ebshteten n\u00eb konceptin biblik t\u00eb transhendenc\u00ebs.Transhendenca t\u00eb \u00e7on n\u00eb nj\u00eb takim personal me Per\u00ebndin\u00eb e Gjall\u00eb, apo si\u00e7 e quan Sh\u00ebn Grigor Pallamai tek “nj\u00eb soditje m\u00eb e madhe se njohuria”.<\/p>\n

\u00a0 \u00a0 “Askush nuk e ka par\u00eb Per\u00ebndin\u00eb kurr\u00eb; i vet\u00ebmlinduri Bir; q\u00eb \u00ebsht\u00eb n\u00eb gjirin e Atit, \u00ebsht\u00eb ai q\u00eb e ka b\u00ebr\u00eb t\u00eb njohur”.9 Ndon\u00ebse, askush nuk e ka par\u00eb Per\u00ebndin\u00eb dhe askush nuk mund ta kuptoj\u00eb Per\u00ebndin\u00eb, prap\u00eb se prap\u00eb, Ai \u00ebsht\u00eb b\u00ebr\u00eb i njohur n\u00ebp\u00ebrmjet Birit.N\u00eb kuptimin patristik, gjithmon\u00eb ekziston nj\u00eb mund\u00ebsi e p\u00ebrvoj\u00ebs me Per\u00ebndin\u00eb. Kjo p\u00ebrvoj\u00eb realizohet jo me an\u00eb t\u00eb njohjes intelektuale apo t\u00eb shqisave, por n\u00ebp\u00ebrmjet zbules\u00ebs s\u00eb Per\u00ebndis\u00eb “q\u00eb e ka b\u00ebr\u00eb t\u00eb njohur”. Kjo zbules\u00eb e lejon njeriun t\u00eb takoj\u00eb Per\u00ebndin\u00eb jo n\u00eb natyr\u00ebn e Tij, por n\u00eb energjin\u00eb e Tij. Dometh\u00ebn\u00eb, ndon\u00ebse njeriu nuk mund ta njoh\u00eb Per\u00ebndin\u00eb n\u00eb natyr\u00ebn e Tij, ai mund me an\u00eb t\u00eb transhendenc\u00ebs ta takoj\u00eb At\u00eb, n\u00eb nj\u00eb takim q\u00eb ndodh jasht\u00eb fuqis\u00eb arsyetuese, n\u00eb nj\u00eb (takim q\u00eb ndodh n\u00eb mister. Me an\u00eb t\u00eb dhe n\u00eb Shpirtin e Shenjt\u00eb njeriu mund t\u00eb p\u00ebrjetoj\u00eb pik\u00ebrishit at\u00eb q\u00eb s’mund ta kuptoj\u00eb dhe ta shpjegoj\u00eb. “Njoh nj\u00eb njeri n\u00eb Krishtin, i cili para kat\u00ebrmb\u00ebdhjet\u00eb vjet\u00ebsh, a ishte n\u00eb trup, a ishte jasht\u00eb trupit nuk e di; Per\u00ebndia e di, u rr\u00ebmbye gjer n\u00eb qiellin e tret\u00eb, dhe e di se ai njeri, a me trupin ose pa trupin, nuk e di, Per\u00ebndia e di, u rr\u00ebmbye n\u00eb parajs\u00eb dhe d\u00ebgjoi fjal\u00eb t\u00eb patregueshme, q\u00eb nuk \u00ebsht\u00eb e lejuar t\u00eb thuhen nga njeri”.10 Ndon\u00ebse ne nuk mund t\u00eb dim\u00eb si, Per\u00ebndia e di sesi, ne mund ta p\u00ebrjetojm\u00eb bot\u00ebn tjet\u00ebr, n\u00eb nj\u00eb m\u00ebnyr\u00eb q\u00eb i kap\u00ebrcen dimensionet njer\u00ebzore. Vet\u00eb Sh\u00ebn Pavli shpreh mosdijen e tij kur thot\u00eb: “Un\u00eb nuk e di, Per\u00ebndia e di.” Kjo mosdije vjen nga nj\u00eb dije shum\u00eb e madhe. N\u00eb k\u00ebt\u00eb kuptim duhet par\u00eb apofatizmi i teologjis\u00eb. Ka disa pyetje \u2013 thot\u00eb Sh\u00ebn Agustini – q\u00eb p\u00ebrgjigja m\u00eb e mir\u00eb \u00ebsht\u00eb t\u00eb thuash, – un\u00eb nuk e di.<\/p>\n

\u00a0 \u00a0 Meqen\u00ebse teologjia \u00ebsht\u00eb nj\u00eb mister hyjnor, ajo \u00ebsht\u00eb nj\u00ebkoh\u00ebsisht shpreh\u00ebse dhe joshpreh\u00ebse (negative dhe pozifive), apofatike dhe katafatike. N\u00eb Kish\u00ebn e Lindjes mbahej nj\u00eb mas\u00eb nd\u00ebrmjet pohimit, sepse Biri na e ka b\u00ebr\u00eb t\u00eb njohur Atin dhe mohimit, nga q\u00eb esenca e Per\u00ebndis\u00eb nuk mund t\u00eb njihet kurr\u00eb. Teologjia q\u00eb nuk do t\u00eb kishte dimensionin apofatik do t\u00eb b\u00ebhej, sipas Et\u00ebrve Kapadoqeas, nj\u00eb teknologji, nj\u00eb arsyetim i that\u00eb dhe pa jet\u00eb. Gjithashtu, teologjia q\u00eb nuk do t\u00eb kishte dimensionin katafatik do t\u00eb ishte krejt\u00ebsisht e pakuptueshme. Duke pohuar mosnjohjen arrihet njohja. Kulmi i dituris\u00eb \u00ebsht\u00eb pik\u00ebrisht t\u00eb kuptuarit e mosaft\u00ebsis\u00eb p\u00ebr t\u00eb njohur deri n\u00eb fund Per\u00ebndin\u00eb. Prandaj, teologjia \u00ebsht\u00eb shprehja e t\u00eb pashprehur\u00ebs.Apofatizmi dhe katafatizmi nuk kan\u00eb nd\u00ebrmjet tyre nj\u00eb raport alternativ, por ato plot\u00ebsojn\u00eb nj\u00ebri-tjetrin. Secili n\u00ebnkupton tjetrin.”T\u00eb shprehurit\u201d dhe t\u00eb “mos shprehurit” jan\u00eb pjes\u00eb t\u00eb s\u00eb nj\u00ebjt\u00ebs.<\/p>\n

\u00a0 \u00a0 Ja si e p\u00ebrkufizon apofatizmin dhe katafatizmin Sh\u00ebn Grigor Teologu, kur komenton Kishtarin 3:7 – “nj\u00eb koh\u00eb p\u00ebr t\u00eb heshtur dhe nj\u00eb koh\u00eb p\u00ebr t\u00eb folur” – shkruan: “Duke folur p\u00ebr Per\u00ebndin\u00eb, n\u00eb rastin kur b\u00ebhet fjal\u00eb p\u00ebr esenc\u00ebn e Tij, at\u00ebher\u00eb \u00ebsht\u00eb koh\u00eb p\u00ebr t\u00eb heshtur<\/strong>. Nd\u00ebrsa, kur flitet p\u00ebr veprimet e Tij, nj\u00eb njohje e t\u00eb cilave mund t\u00eb vij\u00eb posht\u00eb, madje deri tek ne, at\u00ebher\u00eb kjo \u00ebsht\u00eb koh\u00eb p\u00ebr t\u00eb folur<\/strong> p\u00ebr t\u00ebr\u00ebfuqishm\u00ebrin\u00eb e Tij, duke treguar pun\u00ebt e Tij dhe duke shpjeguar veprat e Tij dhe duke p\u00ebrdorur fjal\u00eb p\u00ebr k\u00ebt\u00eb. “<\/p>\n

\u00a0 \u00a0 Teologjia dhe hyjnizimi.<\/strong> Ne kemi p\u00ebrmendur vazhdimisht q\u00eb teologjia e Lindjes \u00ebsht\u00eb mistike, por ajo ka gjithmon\u00eb si q\u00ebllim, sado q\u00eb mund t\u00eb duket paradoksale, nj\u00eb realizim praktik: \u03b8\u03b5\u03bf\u03c3\u03b9\u03c2 – hyjnizimin. Dituria p\u00ebr t\u00eb nuk \u00ebsht\u00eb q\u00ebllim n\u00eb vetvete, por nj\u00eb mjet p\u00ebr t\u00eb arritur bashkimin dhe bashk\u00ebp\u00ebrjetimin me Per\u00ebndin\u00eb. Sa m\u00eb shum\u00eb t\u00eb jet\u00eb mistike, aq m\u00eb shum\u00eb i afrohet k\u00ebtij bashkimi. Studimi i teologjis\u00eb dhe i dogmave t\u00eb Kish\u00ebs, ka q\u00ebllim pik\u00ebrisht shp\u00ebtimin e shpirtit, hyjnizimin. Ky ishte edhe q\u00ebllimi i mish\u00ebrimit t\u00eb Krishtit: bashkimi i njeriut me Hyjnin\u00eb. T\u00eb gjitha zhvillimet dhe betejat doktrinale gjat\u00eb historis\u00eb s\u00eb Kish\u00ebs kan\u00eb pasur pik\u00ebrisht k\u00ebt\u00eb q\u00ebllim: t\u00eb mbrojn\u00eb dhe t\u00eb ruajn\u00eb p\u00ebr t\u00eb gjith\u00eb t\u00eb krishter\u00ebt mund\u00ebsin\u00eb e bashkimit mistik, hyjnizimin. “Per\u00ebndia u b\u00eb njeri q\u00eb njer\u00ebzit t\u00eb munden t\u00eb b\u00ebhen per\u00ebndira.” Lufta kund\u00ebr arianizmit, dogma e bashk\u00ebqenshm\u00ebris\u00eb s\u00eb Trinitetit, kishin po k\u00ebt\u00eb q\u00ebllim, sepse, n\u00ebse Biri nuk do ishte Per\u00ebndi e plot\u00eb, nuk do t\u00eb kishte t\u00eb nj\u00ebjt\u00ebn esenc\u00eb me Atin, at\u00ebher\u00eb ai nuk do t\u00eb mund t\u00eb hapte rrug\u00ebn p\u00ebr bashkimin me Per\u00ebndin\u00eb dhe hyjnizimi do t\u00eb ishte i pamundur. Duke luftuar kund\u00ebr nestorian\u00ebve, apollinarian\u00ebve, monofizit\u00ebve, ikonoklast\u00ebve etj, Kisha donte t\u00eb mbronte pik\u00ebrisht mund\u00ebsin\u00eb e hyjnizimit. Dhe n\u00eb debatin dogmatik rreth Shpirtit t\u00eb Shenjt\u00eb – q\u00ebllimi \u00ebsht\u00eb gjithmon\u00eb p\u00ebr mund\u00ebsin\u00eb, m\u00ebnyr\u00ebn dhe mjetet e bashkimit ton\u00eb me Per\u00ebndin\u00eb.<\/p>\n

\u00a0 \u00a0 Et\u00ebrit e Kish\u00ebs e kan\u00eb par\u00eb Moisiun si modelin e teologut, sepse n\u00eb personin e tij, njohja e Per\u00ebndis\u00eb \u00ebsht\u00eb nj\u00eb p\u00ebrvoj\u00eb e Per\u00ebndis\u00eb, nj\u00eb vizion (theoria) i lavdis\u00eb hyjnore, i pandar\u00eb nga ngjitja drejt maj\u00ebs s\u00eb Sinait shpirt\u00ebror. Dhe vizioni i Per\u00ebndis\u00eb solli shp\u00ebrfytyrimin e tij. Fytyra e tij rezatonte drit\u00ebn hyjnore.sepse Mosiu pa “shpin\u00ebn” e Per\u00ebndis\u00eb, dometh\u00ebn\u00eb pati p\u00ebrvoj\u00ebn (sipas Et\u00ebrve t\u00eb Kish\u00ebs q\u00eb kan\u00eb pasur t\u00eb nj\u00ebjt\u00ebn p\u00ebrvoj\u00eb) e lavdis\u00eb t\u00eb energjis\u00eb s\u00eb pakrijuar t\u00eb Per\u00ebndis\u00eb dhe i gjith\u00eb personi i tij (shpirt e trup), u transformua; t\u00eb tjer\u00ebt nuk mund ta shihnin fytyr\u00ebn e tij, sepse ajo rezatonte drit\u00eb prej drit\u00ebs hyjnore. K\u00ebshtu, njohja e Per\u00ebndis\u00eb \u00ebsht\u00eb p\u00ebrvoja me Hyjnin\u00eb.Teologjia \u00ebsht\u00eb nj\u00eb mjet i r\u00ebnd\u00ebsish\u00ebm p\u00ebr arritjen dhe p\u00ebrjetimin e k\u00ebsaj p\u00ebrvoje.<\/p>\n

\u00a0 \u00a0 K\u00ebshtu, gjat\u00eb gjith\u00eb historis\u00eb s\u00eb dogmave, ato nuk ishin q\u00ebllim n\u00eb vetvete apo objekt studimi dhe debati vet\u00ebm i nj\u00eb elite t\u00eb zgjedhur teolog\u00ebsh. Ato ishin garanci p\u00ebr drejtimin shpirt\u00ebror t\u00eb t\u00eb gjith\u00eb t\u00eb krishter\u00ebve, drejt q\u00ebllimit t\u00eb p\u00ebrbashk\u00ebt: hyjnizimin. Doktrinat teologjike jan\u00eb formuar e mbrojtur p\u00ebr nj\u00eb q\u00ebllim jet\u00ebsor – at\u00eb t\u00eb bashkimit me Per\u00ebndin\u00eb. Ato kan\u00eb qen\u00eb baza e spiritualitetit t\u00eb krishter\u00eb. Ne k\u00ebt\u00eb kuptim (doktrina, jo si q\u00ebllim n\u00eb vetvete, por si mjet q\u00eb ndihmon n\u00eb hyjnizimin) duhet kuptuar termi “teologji mistike”, term me t\u00eb cilin em\u00ebrtohet shpesh teologjia e Kish\u00ebs s\u00eb Lindjes.<\/p>\n

—————————–
\n1<\/strong>. Vladimir Lossky: “Orthodox Theology – An Introduction” SVS Press 1989. f. 12-13.
\n2.<\/strong> I Joani 2:27.
\n3.<\/strong> Hebrejt\u00eb 1:2.
\n4. <\/strong>Sh\u00ebn Agustini, Mbi Joanin, 40, 9.
\n5.<\/strong> Sh\u00ebn Joan Gojarti, Mbi Filipian\u00ebt, hom. 11,2.
\n6.<\/strong> Matheu 5:8.
\n7.<\/strong> I Joani 4:12.
\n8.<\/strong> I Tim. 6:16.
\n9.<\/strong> Joani 1:18.
\n10.<\/strong> II Korinthianel 12:2-4.<\/p>\n","protected":false},"excerpt":{"rendered":"

Teologjia n\u00eb Kish\u00ebn Ortodokse. Mitropoliti i Kor\u00e7\u00ebs, Hir\u00ebsia e Tij Joani, Tempulli nr. 4, Kor\u00e7\u00eb, 2001.   \u00a0 \u00a0 \u00c7far\u00eb \u00ebsht\u00eb teologjia? Kuptimi literal i termit teologji \u00ebsht\u00eb nga Theos – Per\u00ebndi dhe logos – fjal\u00eb. Pra, do t\u00eb thot\u00eb fjal\u00eb rreth Per\u00ebndis\u00eb. Por, p\u00ebr t\u00eb kuptuar m\u00eb mir\u00eb nj\u00eb term, \u00ebsht\u00eb e r\u00ebnd\u00ebsishme t\u00eb njihet “historia” e k\u00ebtij termi, m\u00ebnyra dhe kuptimi i tij<\/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-4795","post","type-post","status-publish","format-standard","hentry","category-kendveshtrimi-orthodhoks","tag-kendveshtrimi-orthodhoks"],"acf":[],"yoast_head":"\nTeologjia n\u00eb Kish\u00ebn Ortodokse - Mitropoliti i Kor\u00e7\u00ebs Joani - 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\/2016\/10\/14\/teologjia-ne-kishen-ortodokse\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Teologjia n\u00eb Kish\u00ebn Ortodokse - Mitropoliti i Kor\u00e7\u00ebs Joani - Kisha Orthodh\u03bfkse Autoqefale e Shqip\u00ebris\u00eb\" \/>\n<meta property=\"og:description\" content=\"Teologjia n\u00eb Kish\u00ebn Ortodokse. 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Mitropoliti i Kor\u00e7\u00ebs, Hir\u00ebsia e Tij Joani, Tempulli nr. 4, Kor\u00e7\u00eb, 2001.   \u00a0 \u00a0 \u00c7far\u00eb \u00ebsht\u00eb teologjia? Kuptimi literal i termit teologji \u00ebsht\u00eb nga Theos – Per\u00ebndi dhe logos – fjal\u00eb. Pra, do t\u00eb thot\u00eb fjal\u00eb rreth Per\u00ebndis\u00eb. 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