{"id":4796,"date":"2016-10-14T11:30:28","date_gmt":"2016-10-14T11:30:28","guid":{"rendered":""},"modified":"2021-10-11T00:08:35","modified_gmt":"2021-10-10T22:08:35","slug":"nje-veshtrim-i-shkurter-historik-rreth-debatit-mbi-filoque","status":"publish","type":"post","link":"https:\/\/orthodoxalbania.org\/2020\/2016\/10\/14\/nje-veshtrim-i-shkurter-historik-rreth-debatit-mbi-filoque\/","title":{"rendered":"Nj\u00eb v\u00ebshtrim i shkurt\u00ebr historik rreth debatit mbi Filoque – Mitropoliti i Kor\u00e7\u00ebs Joani"},"content":{"rendered":"

<\/span>Nj\u00eb v\u00ebshtrim i shkurt\u00ebr historik rreth debatit mbi Filoque.<\/span><\/h4>\n

<\/span>Mitropoliti i Kor\u00e7\u00ebs, Hir\u00ebsia e Tij Joani, Tempulli nr. 10, Kor\u00e7\u00eb, 2005.<\/strong><\/span><\/h4>\n

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\u00a0 \u00a0 Sot jetojm\u00eb n\u00eb nj\u00eb koh\u00eb ku shum\u00eb nga diskutimet, debatet dhe kund\u00ebrshtit\u00eb teologjike, dogmatike, doktrinale apo eklesiologjike e kan\u00eb humbur interesin nga masa e madhe e komuniteteve t\u00eb ndryshme t\u00eb krishtera dhe fatkeq\u00ebsisht, k\u00ebto diskutime teologjike kan\u00eb mbetur \u00e7\u00ebshtje vet\u00ebm e nj\u00eb rrethi shum\u00eb t\u00eb ngusht\u00eb teolog\u00ebsh. Kjo ka ndodhur, jo p\u00ebr arsyen se k\u00ebto debate kan\u00eb gjetur nj\u00eb zgjidhje apo mir\u00ebkuptim, por sepse tani p\u00ebr k\u00ebto probleme ka nj\u00eb indiferentiz\u00ebm dhe mosinteresim. Kjo n\u00eb fakt nuk \u00ebsht\u00eb as zgjidhje dhe as mir\u00ebkuptim. Duke mos u jetuar, doktrina b\u00ebhet jo e r\u00ebnd\u00ebsishme dhe debati teologjik nuk paraqet m\u00eb interes. Edhe n\u00ebse do t\u00eb diskutohet, kjo b\u00ebhet vet\u00ebm thjesht nga interesa inlelektuale.<\/p>\n

\u00a0 \u00a0 Madje edhe n\u00eb rrethe q\u00eb e konsiderojn\u00eb veten si fetare, shihet nj\u00eb divorc nd\u00ebrmjet doktrin\u00ebs dhe p\u00ebrjetimit t\u00eb saj.<\/p>\n

\u00a0 \u00a0 N\u00ebse doktrina nuk sh\u00ebrben p\u00ebr t\u00eb formuar q\u00ebllimin dhe m\u00ebnyr\u00ebn e jet\u00ebs s\u00eb p\u00ebrditshme, ajo do t\u00eb humbas\u00eb dobin\u00eb dhe interesimi p\u00ebr t\u00eb do t\u00eb ishte vet\u00ebm nga shkollar\u00ebt.<\/p>\n

\u00a0 \u00a0 Ajo nuk do t\u00eb ket\u00eb kuptim n\u00ebse nuk p\u00ebrjetohet dhe duke humbur kuptimin ajo fillon edhe harrohet. Doktrina ka sh\u00ebrbyer gjat\u00eb gjith\u00eb koh\u00ebs p\u00ebr t\u00eb ruajtur besimin. Et\u00ebrit e Kish\u00ebs e mbrojt\u00ebn me forc\u00eb doktrin\u00ebn, pik\u00ebrisht se e dinin se \u00e7do shtremb\u00ebrim i saj do t\u00eb kishte pasoja n\u00eb jet\u00ebn shpirt\u00ebrore. Sepse neglizhimi, harrimi ose deformimi i doktrin\u00ebs ka sjell\u00eb gjithmon\u00eb edhe ndryshimin dhe deformimin e jet\u00ebs shpirt\u00ebrore dhe si pasoj\u00eb edhe at\u00eb t\u00eb jet\u00ebs shoq\u00ebrore dhe kulturore. Ashtu si ajo nuk mund t\u00eb mbahet gjall\u00eb dhe do t\u00eb kthehej n\u00eb disa koncepte dhe shpjegime t\u00eb thata doktrinale n\u00ebse nuk do t\u00eb ushqehet nga p\u00ebrvoja e p\u00ebrditshme e miliona njer\u00ebzve, ashtu edhe p\u00ebrvoja e k\u00ebtyre mund t\u00eb shtremb\u00ebrohej pa sigurin\u00eb e doktrin\u00ebs s\u00eb p\u00ebrbashk\u00ebt.<\/p>\n

\u00a0 \u00a0 Gjithashtu brenda komuniteteve t\u00eb ndryshme kan\u00eb mbetur paragjykime dhe shpjegime, t\u00eb cilat nuk kan\u00eb patur fare lidhje me t\u00eb vertetat teologjike. Disa prej k\u00ebtyre polemikave kan\u00eb lindur nga ve\u00e7orit\u00eb e ndryshme historiko-kulturore t\u00eb popujve dhe zonave t\u00eb ndryshme. Por edhe \u00e7\u00ebshtje t\u00eb r\u00ebnd\u00ebsishme doktrinale, shpesh her\u00eb jan\u00eb mbingarkuar me arsyetime dhe\u00a0shpjegime jodoktrinale. N\u00eb k\u00ebt\u00eb periudh\u00eb dialogu nd\u00ebrmjet shum\u00eb besimeve t\u00eb ndryshme, ndoshta do t\u00eb ishte me interes, si\u00e7 edhe po ndodh, rishqyrtimi me seriozitet i shum\u00eb debateve t\u00eb s\u00eb kaluar\u00ebs dhe ndarja e \u201ct\u00eb v\u00ebrtetave teologjike\u201d nga \u201cpolemika teologjike\u201d.<\/p>\n

\u00a0 \u00a0 Nj\u00eb debat i gjat\u00eb nd\u00ebrmjet Kish\u00ebs s\u00eb Lindjes dhe asaj t\u00eb Per\u00ebndimit \u00ebsht\u00eb zhvilluar gjat\u00eb shekujve n\u00eb lidhje me burimin e Shpirtit t\u00eb Shenjt\u00eb, ose me t\u00eb famshmen Filoque. Meqen\u00ebse ky debat ishte nj\u00eb nga m\u00eb t\u00eb r\u00ebnd\u00ebsishmit n\u00eb fush\u00ebn doktrinale n\u00eb Skizm\u00ebn e madhe nd\u00ebrmjet Kish\u00ebs s\u00eb Lindjes dhe asaj t\u00eb Per\u00ebndimit, ashtu si doktrina e papatit n\u00eb at\u00eb eklesiologjike, do t\u00eb ishte me interes p\u00ebr lexuesin ton\u00eb t’i paraqitej nj\u00eb v\u00ebshtrim i shkurt\u00ebr historik rreth debatit mbi Filoque dhe situat\u00ebs s\u00eb sotme. Ky shkrim nuk paraqet vet\u00ebm k\u00ebndv\u00ebshtrimin e Kish\u00ebs Orthodhokse mbi k\u00ebt\u00eb debat, ngaq\u00eb q\u00ebllimi kryesor i tij nuk \u00ebsht\u00eb debati, por m\u00eb tep\u00ebr nj\u00eb paraqitje historike e k\u00ebtij diskutimi shekullor, si edhe pozicionin e t\u00eb dy Kishave, asaj t\u00eb Lindjes dhe asaj t\u00eb Per\u00ebndimit. Ndon\u00ebse ky shkrim k\u00ebrkon nj\u00eb lexues q\u00eb t\u00eb ket\u00eb nj\u00eb lloj njohurie t\u00eb mjaftueshme teologjike, p\u00ebrs\u00ebri ai mund t\u00eb paraqes\u00eb interes edhe p\u00ebr nj\u00eb mas\u00eb m\u00eb t\u00eb madhe lexuesish, p\u00ebr t’i ndihmuar ata q\u00eb t\u00eb hyjn\u00eb sadopak n\u00eb brendi t\u00eb k\u00ebtij debati t\u00eb gjat\u00eb.<\/p>\n

<\/span>II<\/strong><\/span><\/h4>\n

\u00a0 \u00a0 Lindja dhe zhvillimi i debatit. P\u00ebr her\u00eb t\u00eb par\u00eb e shohim p\u00ebrdorimin zyrtar t\u00eb Filioque n\u00eb kanonin 3 t\u00eb Sinodin III t\u00eb Toledos, i mbledhur ne 589. Pjes\u00ebmarr\u00ebsit e k\u00ebtij Sinodi shtuan, n\u00eb m\u00ebnyr\u00eb t\u00eb nj\u00ebanshme, n\u00eb Simbolin e Besimit t\u00eb Nikea-Konstandinopoj\u00ebs, mbas fjal\u00ebve: “Dhe n\u00eb Shpirtin e Shenjt\u00eb, Zot e Jet\u00ebb\u00ebr\u00ebs, q\u00eb buron prej Atit [Et in Spiritus sanctum, dominum et vivicantem, ex Patre . . .], fjal\u00ebt “dhe prej Birit” [et ex filio procedentem].” Aktet e Sinodit IV t\u00eb Toledos tregojn\u00eb se kjo ishte aprovuar. Gjithashtu u konfirmua edhe nga Sinodet V, VI, XI, XV, t\u00eb Toledos.<\/p>\n

\u00a0 \u00a0 Kjo dogm\u00eb lokale e Kish\u00ebs s\u00eb Spanj\u00ebs, ngadal\u00eb filloi t\u00eb p\u00ebrhapej, ndon\u00ebse hasi edhe rezistenc\u00eb nga shum\u00eb peshkop\u00eb. Ndoshta n\u00eb p\u00ebrhapjen e k\u00ebtij novacioni, ndikoi edhe lufta kund\u00ebr adoptionizmit, nj\u00eb herezi m\u00ebsuar nga peshkop\u00ebt spanjoll\u00eb Feliksi i Urgelit dhe Elipandi i Toledos. Ata thonin se Krishti ishte Bir i adoptuar i Per\u00ebndis\u00eb dhe jo Fjala e Tij, e bashk\u00ebqen\u00ebshme me Atin. Gabimi i tyre u kund\u00ebrshtua me forc\u00eb n\u00eb Per\u00ebndim. K\u00ebshtu, shum\u00eb kund\u00ebrshtar\u00eb t\u00eb adoptionizmit, menduan se filioque, ishte nj\u00eb arm\u00eb e fort\u00eb kund\u00ebr k\u00ebsaj herezie. Por ky novacion, ndoshta me d\u00ebshir\u00eb t\u00eb mir\u00eb, ishte nj\u00eb shtes\u00eb n\u00eb Simbolin e Besimit. Peshkop\u00ebt e Per\u00ebndimit q\u00eb mor\u00ebn pjes\u00eb n\u00eb sinodin e Lateranos, n\u00eb koh\u00ebn e pap\u00ebs Martin, e pohuan besimin e tyre n\u00eb\u00a0Sh\u00ebn Trinin\u00eb, sipas Simbolit t\u00eb Besimit Nikea-Konstandinopolitan dhe konfirmuan vendimin e Sinodit IV Ekumenik, i cili ndalonte t\u00eb shtohej apo modifikohej ndonj\u00eb fjal\u00eb e k\u00ebtij Simboli. Filioque u d\u00ebnua edhe nga nj\u00eb sinod lokal, i mbledhur ne 791 nga Paulini, kryepeshkop i Akuiles\u00eb.<\/p>\n

\u00a0 \u00a0 M\u00eb pushtimin e nj\u00eb pjese t\u00eb Spanj\u00ebs nga frank\u00ebt e Karlit t\u00eb Madh, filioque filloi gradualisht t\u00eb p\u00ebrdorej nga frank\u00ebt. Por edhe n\u00eb Franc\u00eb pati kund\u00ebrshtime. Teologu i famsh\u00ebm i Kish\u00ebs s\u00eb Franc\u00ebs Alkuen (Alcuin) i shkruante t\u00eb krishter\u00ebve t\u00eb Lionit n\u00eb vitin 798: “V\u00ebllez\u00ebr te dashur, ruhuni me kujdes shum\u00eb t\u00eb madh nga gabimi i sekteve t\u00eb reja spanjolle. Ndiqni me bes\u00eb gjurm\u00ebt e Et\u00ebrve t\u00eb vjet\u00ebr dhe radhituni nj\u00ebz\u00ebri n\u00eb Kish\u00ebn universale, sepse \u00ebsht\u00eb shkruar: Mos i luaj kufijt\u00eb e vendosur nga et\u00ebrit (Fjal\u00ebt e Urta 22:28). Mos tentoni te fusni gj\u00ebra t\u00eb reja n\u00eb simbolin e besimit katolik […]. Ecni ne rrug\u00ebn e madhe t\u00eb m\u00ebsimit apostolik dhe mos dilni jasht\u00eb rrug\u00ebs mbret\u00ebrore n\u00eb qorrsokak, as majtas dhe as djathtas.”1 Kjo let\u00ebr u shkrua n\u00eb vitin 804. Por, ky novacion u favorizua nga Karli i Madh, dhe u diskutua n\u00eb nj\u00eb sinod t\u00eb mbledhur prej tij n\u00eb Aix-la Chapelle (809), ku pjesa m\u00eb e madhe ishin n\u00eb favor t\u00eb tij. Pastaj, vendimi i sinodit u d\u00ebrgua n\u00eb Rom\u00eb p\u00ebr aprovim. N\u00eb at\u00eb koh\u00eb pap\u00eb ishte Leoni III. Papa b\u00ebri nj\u00eb kompromis; ndon\u00ebse ai u shpreh n\u00eb favor t\u00eb filioque, p\u00ebrs\u00ebri nuk e lejoi t\u00eb futej n\u00eb Simbolin e Besimit t\u00eb Nikea-Konstandinopoj\u00ebs. Madje, p\u00ebrkundrazi, urdh\u00ebroi q\u00eb Simboli i Besimit, pa filioque, t\u00eb gdhendej n\u00eb dy tabela argjendi, n\u00eb greqisht dhe latinisht, t\u00eb cilat u var\u00ebn n\u00eb Kish\u00ebn e Sh\u00ebn Pjetrit me n\u00ebnshkrimin: “Un\u00eb, Leoni i vendosa k\u00ebto tabela p\u00ebr dashurin\u00eb dhe ruajtjen e besimit orthodhoks.” Por, megjithat\u00eb, n\u00eb nj\u00eb koh\u00eb relativisht t\u00eb shkurt\u00ebr, shtesa u adoptua n\u00eb t\u00eb gjitha vendet q\u00eb ishin n\u00ebn sundimin e Karlit t\u00eb Madh: n\u00eb Franc\u00eb, Spanj\u00eb, Gjermani dhe Itali. N\u00eb Rom\u00eb ajo u mbrojt nga papa Nikolla I, u kund\u00ebrshtua nga papa Joani VII dhe p\u00ebrs\u00ebri u mbrojt nga papa Marin. Por, Roma e adoptoi zyrtarisht k\u00ebt\u00eb shtes\u00eb vet\u00ebm n\u00eb fillim t\u00eb shek. XI (rreth 1015), me k\u00ebrkes\u00eb t\u00eb perandorit Henrik.<\/p>\n

\u00a0 \u00a0 N\u00eb Lindje ky novacion u kund\u00ebrshtua shum\u00eb, sepse u pa rreziku se mund t\u00eb krijoheshin dy parime dhe k\u00ebshtu t\u00eb prishej monarkia. P\u00ebr ata, besimi i Kish\u00ebs, i bazuar mbi Zbules\u00ebn e Shenjt\u00eb, mbronte nj\u00eb burim t\u00eb vet\u00ebm, Atin. N\u00ebse do t\u00eb pranoheshin dy burime do t\u00eb shkat\u00ebrrohej uniteti i Per\u00ebndis\u00eb. N\u00eb fakt, p\u00ebrdorimi i filioque-s dhe sidomos i pashoq\u00ebruar me shpjegime mund t\u00eb ishte nj\u00eb rrezik p\u00ebr k\u00ebt\u00eb. Por n\u00eb Lindje pati gjithashtu edhe z\u00ebra t\u00eb cil\u00ebt nuk e shikonin filioque-n n\u00eb kuptimin e dy parimeve. Qysh n\u00eb shek. VII Sh\u00ebn Maksim Konfesori, duke dashur t\u00eb mbroj\u00eb per\u00ebndimor\u00ebt, t\u00eb akuzuar se po krijojn\u00eb dy burime, shkruan se ata nuk e kuptojn\u00eb Birin si burim t\u00eb Shpirtit t\u00eb Shenjt\u00eb, sepse ata e din\u00eb s\u00eb ka vet\u00ebm nj\u00eb burim t\u00eb Birit dhe t\u00eb Shpirtit t\u00eb Shenjt\u00eb, nj\u00ebri me an\u00eb t\u00eb lindjes, dhe tjetri me an\u00eb t\u00eb burimit, por me filioque\u00a0ata duan t\u00eb tregojn\u00eb q\u00eb Shpirti d\u00ebrgohet me an\u00eb t\u00eb Birit. Megjith\u00eb d\u00ebshir\u00ebn p\u00ebr t’i mbrojtur, Sh\u00ebn Maksimi e tregon qart\u00eb se burimi \u00ebsht\u00eb i vet\u00ebm, dhe se Shpirti e nxjerr ekzisten\u00ebn e tij, ashtu si edhe Biri, vet\u00ebm nga Ati. N\u00ebse filioque do t\u00eb kuptohej nga t\u00eb gjith\u00eb k\u00ebshtu, ajo nuk paraqiste ndonj\u00eb rrezik, t\u00eb pakt\u00ebn doktrinal. Por, p\u00ebrs\u00ebri, me futjen e saj lihej nj\u00eb shteg i hapur p\u00ebr spekulime qe mund t\u00eb \u00e7onin n\u00eb ndryshime t\u00eb m\u00ebdha doktrinale. Nj\u00eb kund\u00ebrshtim t\u00eb madh kund\u00ebr filoque-s u b\u00eb nga Sh\u00ebn Joan Damaskini dhe Sh\u00ebn Foti.<\/p>\n

\u00a0 \u00a0 Megjithat\u00eb, deri n\u00eb shk. IX, filioque nuk kishte marr\u00eb akoma form\u00eb zyrtare, dhe k\u00ebshtu debati ishte shum\u00eb i lokalizuar. Me aprovimin q\u00eb i b\u00ebri Papa Nikolla I, diskutimi u ndez n\u00eb t\u00eb gjith\u00eb krisht\u00ebrimin, si n\u00eb Lindje ashtu edhe n\u00eb Per\u00ebndim. Patriku i Konstandinopoj\u00ebs, Foti, e kund\u00ebrshtoi me forc\u00eb, si n\u00eb aspektin dogmatik ashtu edhe n\u00eb at\u00eb eklesiologjik. Debati pati shum\u00eb tone t\u00eb ashpra dhe u shoq\u00ebrua me akuza dhe kund\u00ebrakuza, t\u00eb cilat kan\u00eb l\u00ebn\u00eb deri n\u00eb dit\u00ebt e sotme nj\u00eb shije t\u00eb hidhur.<\/p>\n

\u00a0 \u00a0 Por edhe n\u00eb Per\u00ebndim shum\u00eb teolog\u00eb u munduan ta shpjegojn\u00eb Filioque-n, jo si c\u00ebnim t\u00eb doktrin\u00ebs s\u00eb monarkis\u00eb n\u00eb Hyjnin\u00eb, por sipas demostrimit t\u00eb Sh\u00ebn Agustinit, duke pranuar “se duhet besuar q\u00eb Ati e Biri ishin parimi i Shpirtit, ndon\u00ebse ata nuk jan\u00eb dy parime.” Si pasoj\u00eb Shpirti i Shenjt\u00eb buron prej Atit substancialisht dhe parimisht, por Ati i transmeton Birit me esenc\u00ebn e tij fuqin\u00eb p\u00ebr t\u00eb buruar Shpirtin. 2 Sinodi i mbajtur ne Lion (1274) dekretoi se Shpirti i Shenjte buron p\u00ebrjet\u00ebsisht prej Atit dhe Birit, jo si dy parime, por si nj\u00eb parim i vet\u00ebm, jo si dy burime, por si nj\u00eb burim i vet\u00ebm. Ndon\u00ebse, ky nocion e zbuti pak pozicionin e Kish\u00ebs s\u00eb Per\u00ebndimit, p\u00ebrs\u00ebri debati vazhdoi. Filoque u d\u00ebnua me forc\u00eb gjithashtu edhe nga Sh\u00ebn Marku i Efesit, i cili mori pjes\u00eb n\u00eb Sinodin e Firences n\u00eb 1439.<\/p>\n

\u00a0 \u00a0 Kisha e Lindjes e mbronte gjithmon\u00eb me k\u00ebmb\u00ebngulje m\u00ebsimin mbi burimin e Shpirtit t\u00eb Shenjt\u00eb vet\u00ebm prej Atit. Ati kishte raport me Shpirtin ashtu si edhe me Birin. Biri nuk mund t\u00eb jet\u00eb nj\u00eb nd\u00ebrmjet\u00ebs nd\u00ebrmjet Atit dhe Shpirtit t\u00eb Shenjt\u00eb, sepse Shpirti nuk \u00ebsht\u00eb nj\u00eb ve\u00e7ori e Birit. Mendimi trinitar i Lindjes i shprehur nga Sh\u00ebn Grigori i Nis\u00ebs, Sh\u00ebn Grigor Palamai dhe shum\u00eb t\u00eb tjer\u00eb e shikon nd\u00ebrmjetimin e Birit n\u00eb ekonomin\u00eb hyjnore, por jo shkaktimin e burimit t\u00eb Shpirtit t\u00eb Shenjt\u00eb nga Biri. Ati \u00ebsht\u00eb shkaku dhe burimi i vet\u00ebm. Ndon\u00ebse filioque u p\u00ebrdor n\u00eb Per\u00ebndim p\u00ebr t\u00eb theksuar unitetin bashk\u00ebqen\u00ebsor t\u00eb Trinis\u00eb dhe hyjnishm\u00ebrin\u00eb e Birit, Kisha Orthodhokse e ka kund\u00ebrshtuar at\u00eb, sepse trembej se me an\u00eb t\u00eb saj mund t\u00eb futej ideja e dy parimeve, dy shkaqeve n\u00eb Hyjnin\u00eb dhe k\u00ebshtu do t\u00eb shkat\u00ebrrohej uniteti i Hyjnis\u00eb. Gjithashtu, duke e theksuar aq shum\u00eb dashurin\u00eb nd\u00ebrmjet Atit dhe Birit, sipas interpretimit agustinian, deri sa duke i b\u00ebr\u00eb nj\u00eb burim t\u00eb perbashk\u00ebt t\u00eb Shpirtit t\u00eb Shenjt\u00eb, dob\u00ebsohej dallimi i personave. Dashuria brenda\u00a0Trinis\u00eb, sipas teolog\u00ebve t\u00eb Lindjes \u00ebsht\u00eb nd\u00ebrmjet t\u00eb Tre personave hyjnore. Nd\u00ebrsa teolog\u00ebt e Per\u00ebndimit mbroheshin duke th\u00ebn\u00eb se filioque thekson unitetin e bashk\u00ebqenshm\u00ebris\u00eb s\u00eb Trinis\u00eb s\u00eb Shenjt\u00eb, hyjnishm\u00ebrin\u00eb e Birit, si edhe intimitetin nd\u00ebrmjet Birit dhe Shpirtit.<\/p>\n

\u00a0 \u00a0 Gjithashtu shtimi i filioque n\u00eb Simbolin e Besimit n\u00eb m\u00ebnyr\u00eb t\u00eb nj\u00ebanshme u pa nga Kisha e Lindjes si nj\u00eb shkelje kanonike. Vendimet e Sinodeve III dhe IV Ekumenik, e shpall\u00ebn t\u00eb papreksh\u00ebm Simbolin e Besimit t\u00eb Nikea-Konstandinopoj\u00ebs, duke k\u00ebrc\u00ebnuar me anatem\u00eb k\u00ebdo q\u00eb do t\u00eb shtonte di\u00e7ka n\u00eb t\u00eb, ose do ta ndryshonte. Kryesuesi i Sinodit III, Sh\u00ebn Qirili i Aleksandris\u00eb i shkruan Joanit t\u00eb Antiokis\u00eb: “T\u00eb mos lejojm\u00eb as vetvetet tona, as ndonj\u00eb tjet\u00ebr t\u00eb ndryshoj\u00eb fjal\u00ebn e shenjt\u00eb t\u00eb Simbolit t\u00eb besimit, as edhe te heq\u00eb, qoft\u00eb edhe nj\u00ebr\u00ebn nga rrokjet e shenjta t\u00eb tij, le t\u00eb kujtojm\u00eb at\u00eb q\u00eb ka th\u00ebn\u00eb: Mos i luaj kufijt\u00eb e vendosur nga et\u00ebrit (Fjal\u00ebt e Urta 22:28). Sepse nuk jan\u00eb ata q\u00eb kan\u00eb folur, por Shpirti i Per\u00ebndis\u00eb dhe i Vet\u00eb Atit, Ai q\u00eb buron prej Atij dhe q\u00eb nuk \u00ebsht\u00eb i huaj p\u00ebr Birin n\u00eb kuptimin e esenc\u00ebs.”3 Po ashtu, n\u00eb Sinodin e VII, Et\u00ebrit deklaruan p\u00ebr Simbolin e Besimit: “Ne ndjekim vendimet e vjetra t\u00eb Kish\u00ebs, ne ruajm\u00eb vendimet e Et\u00ebrve, ne shpallim anatema ndaj atyre q\u00eb shtojn\u00eb ose heqin ndonj\u00eb gj\u00eb n\u00eb Kish\u00eb.”<\/p>\n

<\/span>III<\/strong><\/span><\/h4>\n

\u00a0 \u00a0 Mbrojtja dhe kund\u00ebrshtimi i Filoque-s. N\u00eb debatin e gjat\u00eb mbi filioque-n, teolog\u00ebt e Kish\u00ebs s\u00eb Per\u00ebndimit u p\u00ebrpoq\u00ebn t\u00eb sillnin n\u00eb ndihm\u00eb t\u00eb saj pjes\u00eb nga Shkrimi i Shenjt\u00eb dhe nga shkrimet e Et\u00ebrve t\u00eb Kish\u00ebs. Ata i interpretonin k\u00ebto pjes\u00eb n\u00eb favor t\u00eb doktrin\u00ebs s\u00eb tyre, p\u00ebr t\u00eb justifikur p\u00ebrdorimin e filioque-s. Ja disa prej tyre. Ungjilli i Sh\u00ebn Joanit ku Zoti flet p\u00ebr Shpirtin e Shenjt\u00eb: “Sepse ai nuk do t\u00eb flas\u00eb nga vetja, por do t\u00eb thot\u00eb t\u00eb gjitha ato gj\u00ebra q\u00eb ka d\u00ebgjuar dhe do t’ju tregoj\u00eb gj\u00ebrat q\u00eb do t\u00eb vijn\u00eb, Ai do t\u00eb m\u00eb lavd\u00ebroj\u00eb, sepse do t\u00eb marr\u00eb prej meje dhe do t’jua tregoj\u00eb. Gjith\u00eb sa ka Ati jan\u00eb t\u00eb miat; prandaj thash\u00eb se do t\u00eb marr\u00eb prej simes dhe do t’jua tregoj\u00eb” (Jn. 16:13-15). Por sipas teolog\u00ebve t\u00eb Lindjes kjo pjes\u00eb nuk flet n\u00eb favor t\u00eb filioque, por p\u00ebr d\u00ebrgimin dhe veprimin e Shpirtit t\u00eb Shenjt\u00eb n\u00eb koh\u00eb si\u00e7 tregohet edhe nga p\u00ebrdorimi i foljeve n\u00eb koh\u00ebn e ardhshme: do t\u00eb flas\u00eb, do t\u00eb marr\u00eb, do t\u00eb tregoj\u00eb dhe do t\u00eb lavd\u00ebroj\u00eb. Po ashtu edhe nuk do t\u00eb flas\u00eb nga vetja, p\u00ebr teolog\u00ebt e Lindjes nuk tregon nj\u00eb var\u00ebsi t\u00eb Shpirtit, sepse as Biri nuk flet nga vetja (Jn 12:49), ashtu si asnj\u00eb nga Personat e Sh\u00ebn Trinis\u00eb, n\u00eb kuptimin m\u00eb t\u00eb ngusht\u00eb t\u00eb fjal\u00ebs, por nga esenca e p\u00ebrbashk\u00ebt e Hyjnis\u00eb. K\u00ebto fjal\u00eb “duan t\u00eb thon\u00eb q\u00eb nuk do t\u00eb flas\u00eb asgj\u00eb t\u00eb kund\u00ebrt me m\u00ebsimin tim”. Nd\u00ebrsa Do t\u00eb marr\u00eb prej meje dhe do t’jua tregoj\u00eb, ishte p\u00ebr teolog\u00ebt e<\/p>\n

\u00a0 \u00a0 Per\u00ebndimit nj\u00eb shenj\u00eb e qart\u00eb p\u00ebr t\u00eb justifikuar p\u00ebrdorimin e filoque-s, p\u00ebr teolog\u00ebt e Lindjes kjo nuk tregon burimin e p\u00ebrjetsh\u00ebm t\u00eb Shpirit dhe m\u00ebnyr\u00ebn e tij t\u00eb ekzistenc\u00ebs, por m\u00ebnyr\u00ebn e veprimit t\u00eb tij n\u00eb bot\u00ebn e krijuar. Zoti nuk thot\u00eb se Shpirti do t\u00eb marr\u00eb prej meje at\u00eb q\u00eb m\u00eb par\u00eb nuk e kishte dhe nuk e njihte, por “do t\u00eb flas\u00eb n\u00eb harmoni me m\u00ebsimin tim”, dometh\u00ebn\u00eb “\u00e7do gj\u00eb q\u00eb ju kam treguar un\u00eb, Ai do t’ju tregoj\u00eb gjithashtu.”4 “Do t\u00eb marr\u00eb prej meje dhe do t’jua tregoj\u00eb – do t\u00eb thot\u00eb se – ai do t\u00eb p\u00ebrdor\u00eb t\u00eb nj\u00ebjtat fjal\u00eb, p\u00ebr shkak t\u00eb identitetit t\u00eb esenc\u00ebs, gjithmon\u00eb t\u00eb barabart\u00eb n\u00eb prejardhje, n\u00eb veprim dhe n\u00eb fjal\u00eb . . . Po ashtu si Biri q\u00eb \u00ebsht\u00eb i bashk\u00ebqensh\u00ebm me Per\u00ebndin\u00eb At\u00eb, duke qen\u00eb fjala e tij, dhe thot\u00eb t\u00eb nj\u00ebjtat fjal\u00eb. At\u00eb q\u00eb Per\u00ebndia ka d\u00ebrguar thot\u00eb fjal\u00ebt e Per\u00ebndis\u00eb; po ashtu, un\u00eb mendoj Shpirti i Shenjt\u00eb thot\u00eb fjal\u00ebt e Krishtit, duke qen\u00eb Shpirti i tij, duke zot\u00ebruar lavdin\u00eb dhe gjuh\u00ebn e tij dhe gjith\u00e7ka q\u00eb rezulton nga identiteti natyror.”5<\/p>\n

\u00a0 \u00a0 Po ashtu, p\u00ebr Kish\u00ebn e Lindjes, Gjith\u00eb sa ka Ati jan\u00eb t\u00eb miat, nuk tregojn\u00eb se Shpirti buron gjithashtu prej Birit. Por ato tregojn\u00eb se nga natyra dhe nga hyjnishm\u00ebria, gjith\u00e7ka q\u00eb ka Ati, ka gjithashtu edhe Biri, p\u00ebrve\u00e7 se ve\u00e7orive personale. E nj\u00ebjta gj\u00eb mund t\u00eb thuhet edhe p\u00ebr Shpirtin e Shenjt\u00eb, sepse edhe ka sipas natyr\u00ebs dhe hyjnishm\u00ebris\u00eb, gjith\u00e7ka q\u00eb ka Ati dhe Biri, p\u00ebrve\u00e7 se ve\u00e7orive personale, me an\u00eb t\u00eb cilave dallohen p\u00ebrjet\u00ebsisht dhe pandyshueshm\u00ebrisht nga nj\u00ebri-tjetri. Madje teolog\u00ebt e Lindjes argumentonin se n\u00ebse do t\u00eb ndiqej ky arsyetimi i teolog\u00ebve latin\u00eb, se k\u00ebto fjal\u00eb mbeshtesin filioque, dometh\u00ebn\u00eb Biri ka t\u00eb p\u00ebrbashk\u00ebt me Atin edhe burimin e Shpirtit t\u00eb Shenjt\u00eb, at\u00ebher\u00eb mund t\u00eb thuhej se ka t\u00eb p\u00ebrbashk\u00ebt edhe palindshm\u00ebrin\u00eb. N\u00ebse gjith\u00e7ka ka Ati ka edhe Biri do t\u00eb kuptohej n\u00eb ket\u00eb m\u00ebnyr\u00eb, at\u00ebher\u00eb p\u00ebrse jo edhe lindja dhe mish\u00ebrimi i Birit do t\u00eb ishin t\u00eb huaja p\u00ebr Personin e Atit? Ata theksonin se duhej t\u00eb mbahej parasysh ndryshimi nd\u00ebrmjet bashk\u00ebqenshm\u00ebris\u00eb s\u00eb natyr\u00ebs dhe hyjnishm\u00ebris\u00eb dhe ve\u00e7orive personale. N\u00ebse ve\u00e7orit\u00eb personale do t\u00eb ishin t\u00eb p\u00ebrziera dhe t\u00eb ndryshueshme dhe t\u00eb komunikueshme tek nj\u00ebri-tjetri, at\u00ebher\u00eb nuk do t\u00eb kishim Tre Persona t\u00eb dalluesh\u00ebm nga nj\u00ebri-tjetri dhe Trinia nuk do t\u00eb ishte m\u00eb Trini. Sipas m\u00ebsimit unanim t\u00eb Et\u00ebrve t\u00eb Shenjt\u00eb, ve\u00e7orit\u00eb personale t\u00eb Personave hyjnor\u00eb jan\u00eb t\u00eb pandryshueshme dhe t\u00eb pakomunikueshme.<\/p>\n

\u00a0 \u00a0 Nj\u00eb pjes\u00eb tjet\u00ebr nga me t\u00eb cituarat \u00ebsht\u00eb Joani 15:26, ku Zoti thot\u00eb: “Por kur t\u00eb vij\u00eb Ngush\u00ebllimtari, q\u00eb do t’jua d\u00ebrgoj prej Atit, Shpirti i s\u00eb v\u00ebrtet\u00ebs, q\u00eb buron prej Atit, ai do t\u00eb d\u00ebshmoj\u00eb p\u00ebr mua.” N\u00eb k\u00ebto fjal\u00eb teolog\u00ebt latin\u00eb shohin vet\u00ebm nj\u00eb veprim. P\u00ebr ata burimi i Shpirtit nga Ati p\u00ebrmban gjithmon\u00eb n\u00eb vetvete konceptin e burimit edhe “prej Birit”. Nd\u00ebrsa p\u00ebr teolog\u00ebt e Lindjes, n\u00eb k\u00ebto fjal\u00eb kemi t\u00eb b\u00ebjm\u00eb me dy veprime t\u00eb dalluara qart\u00eb: burimin e p\u00ebrjetsh\u00ebm t\u00eb Shpirtit prej Atit dhe d\u00ebrgimin e tij n\u00eb koh\u00eb nga Ati dhe Biri. Sh\u00ebn Athanasi i Madh, k\u00ebto pjes\u00eb t\u00eb Ungjillit t\u00eb Joanit q\u00eb flasin p\u00ebr Birin dhe Shpirtin, t\u00eb cil\u00ebt teolog\u00ebt latin\u00eb i citojn\u00eb n\u00eb favor t\u00eb tyre, i shpjegon si prova t\u00eb bashk\u00ebqenshm\u00ebris\u00eb t\u00eb tyre.6 D\u00ebrgimi nuk ka t\u00eb b\u00ebj\u00eb me jet\u00ebn e brendshme n\u00eb Trinin\u00eb dhe as me lidhjen nd\u00ebrmjet nj\u00ebri-tjetrit t\u00eb personave t\u00eb Trinis\u00eb, por me aktivitetet e jashtme t\u00eb Per\u00ebndis\u00eb Triadik. P\u00ebr me tep\u00ebr, shtojn\u00eb teolog\u00ebt e Lindjes, n\u00eb Shkrimin e Shenjt\u00eb, ka disa pjes\u00eb, si Isaia 48:16; 61:1 dhe Lluka 14;18, ku paraqitet Shpirti i Shenjt\u00eb duke d\u00ebrguar Krishtin. “Le te mos mendojm\u00eb qe Biri ka qen\u00eb d\u00ebrguar n\u00eb ket\u00eb menyr\u00eb prej Atit, dhe q\u00eb nuk \u00ebsht\u00eb d\u00ebrguar gjithashtu prej Shpirtit t\u00eb Shenjt\u00eb”; “Ati me Shpirtin d\u00ebrgojn\u00eb Birin; po ashtu Ati me Birin d\u00ebrgojn\u00eb Shpirtin.”7 Kisha e Lindjes k\u00ebmb\u00ebngulte se k\u00ebto pjes\u00eb nuk mund t\u00eb interpretohen t\u00eb izoluara nga Zbulesa e plot\u00eb dhe nga i gjith\u00eb Mesimi i shenjt\u00eb i Kish\u00ebs dhe se n\u00eb tekstet e sip\u00ebrp\u00ebrmendura, kemi t\u00eb b\u00ebjm\u00eb me aktivitetet hyjnore t\u00eb jashtme dhe jo me jet\u00ebn e brendshme t\u00eb p\u00ebrjetshme t\u00eb Sh\u00ebn Trinis\u00eb.<\/p>\n

\u00a0 \u00a0 Gjithashtu, \u00ebsht\u00eb p\u00ebrmendur shum\u00eb nga teolog\u00ebt e Per\u00ebndimit n\u00eb favor t\u00eb filioque, fakti q\u00eb n\u00eb Shkrimin e Shenjt\u00eb, Shpirti quhet edhe Shpirt i Birit ose Shpirt i Krishtit. Por, p\u00ebr teologjin\u00eb e Lindjes, Apostujt e quajn\u00eb ashtu, sepse dhuratat e Shpirtit u jan\u00eb dh\u00ebn\u00eb njer\u00ebzve me an\u00eb t\u00eb Birit, si edhe p\u00ebr shkak t\u00eb identitetit t\u00eb esenc\u00ebs s\u00eb tyre. Sh\u00ebn Athanasi i Madh shkruan: “Meqen\u00ebse Biri ka t\u00eb nj\u00ebjt\u00ebn esenc\u00eb me Atin, \u00ebsht\u00eb e nevojshme q\u00eb Shpirti, i cili \u00ebsht\u00eb nga Per\u00ebndia, t\u00eb jet\u00eb identik me Birin sipas natyr\u00ebs.”9 Po t\u00eb nj\u00ebjt\u00ebn gj\u00eb thot\u00eb edhe Sh\u00ebn Vasili i Madh: “Por, at\u00eb e quajn\u00eb edhe Shpirti i Krishtit, meqen\u00ebse ai \u00ebsht\u00eb i lidhur n\u00eb m\u00ebnyr\u00eb intime me t\u00eb, n\u00ebp\u00ebrmjet natyr\u00ebs.”; “Ne nuk themi q\u00eb Shpirti \u00ebsht\u00eb prej Birit, por megjithat\u00eb ne e quajm\u00eb Shpirt i Birit dhe pohojm\u00eb se ai \u00ebsht\u00eb shfaqur me an\u00eb t\u00eb Birit, i cili na e ka transmetuar.”10 “Pa dallim, i nj\u00ebjti Shpirt, p\u00ebr shkak t\u00eb bashk\u00ebsis\u00eb s\u00eb natyr\u00ebs, \u00ebsht\u00eb quajtur her\u00eb i Atit dhe her\u00eb i Birit.”11 Prandaj, theksojn\u00eb teolog\u00ebt e Lindjes, se nuk duhet nxjerr\u00eb nga identiteti i esenc\u00ebs apo nga uniteti i bashk\u00ebveprimit, p\u00ebrbashk\u00ebsia e ve\u00e7orive hipostatike. Sepse, Shpirti \u00ebsht\u00eb quajtur i Birit, p\u00ebr shkak t\u00eb bashkimit t\u00eb pandar\u00eb dhe t\u00eb esenc\u00ebs s\u00eb nj\u00ebjt\u00eb, dhe jo sepse ai e ka ekzistenc\u00ebn prej Birit. “Ne e adhurojm\u00eb Shpirtin e Shenjt\u00eb, si Shpirt i Per\u00ebndis\u00eb At\u00eb, dometh\u00ebne q\u00eb buron prej Atij, dhe si Shpirt i Birit, sepse \u00ebsht\u00eb shfaqur dhe i \u00ebsht\u00eb komunikuar krijes\u00ebs me an\u00eb t\u00eb Atij, dhe jo sepse ai e nxjerr Hipostaz\u00ebn e tij dhe ekzistenc\u00ebn e tij prej Atij.”12 Kjo e v\u00ebrtet\u00eb \u00ebsht\u00eb ruajtur edhe n\u00eb adhurimin e Kish\u00ebs. Shprehja, “Shpirti q\u00eb buron prej Atit dhe q\u00eb shfaqet me an\u00eb t\u00eb Birit”, gjendet n\u00eb disa Tropare t\u00eb Kish\u00ebs.<\/p>\n

\u00a0 \u00a0 Formula “buron prej Atit, me an\u00eb t\u00eb Birit”, e p\u00ebrdorur nga disa Et\u00ebr t\u00eb Kish\u00ebs, shihej nga teolog\u00ebt e Kish\u00ebs s\u00eb Per\u00ebndimit si nj\u00eb mb\u00ebshtetje p\u00ebr filoque, nd\u00ebrsa p\u00ebr ata t\u00eb Lindjes me an\u00eb nuk \u00ebsht\u00eb e nj\u00ebjt\u00eb me filioque. P\u00ebr ata me an\u00eb \u00ebsht\u00eb p\u00ebrdorur p\u00ebr t\u00eb treguar shfaqjen n\u00eb koh\u00eb dhe d\u00ebrgimin e Shpirtit t\u00eb Shenjt\u00eb mbi krijimin, ose n\u00eb lidhje me num\u00ebrimin e personave t\u00eb Trinis\u00eb. Ndon\u00ebse, Shpirti i Shenjt\u00eb ka buruar perjet\u00ebsisht prej Atit dhe nuk ka asnj\u00eb interval kohe nd\u00ebrmjet tij dhe Birit, Biri num\u00ebrohet i dyti dhe ai num\u00ebrohet i treti, p\u00ebr shkak t\u00eb kufizimit dhe pamund\u00ebsis\u00eb t\u00eb mendjes njer\u00ebzore. I nj\u00ebjti debat \u00ebsht\u00eb b\u00ebr\u00eb edhe p\u00ebr shum\u00eb nga shkrimet e Et\u00ebrve t\u00eb Kish\u00ebs. Pjes\u00eb nga shkrimet e Sh\u00ebn Athanasit, Sh\u00ebn Vasilit, Sh\u00ebn Grigor Teologut, Sh\u00ebn Qirilit t\u00eb Aleksandris\u00eb, Sh\u00ebn Agustinit, Sh\u00ebn Leonit I, Sh\u00ebn Gregorit t\u00eb Madh etj, citoheshin si mb\u00ebshtetje t\u00eb interpretimeve t\u00eb ndryshme. Esht\u00eb e v\u00ebrtet\u00eb q\u00eb shum\u00eb nga k\u00ebto shkrime kan\u00eb pjes\u00eb ku flasin p\u00ebr Shpirtin e Shenjt\u00eb sikur buron prej Atit dhe Birit, sidomos n\u00eb shkrimet e Sh\u00ebn Agustinit, Sh\u00eb Leonit I, Sh\u00ebn Gregorit t\u00eb Madh, por ato motivoheshin nga d\u00ebshira p\u00ebr t\u00eb theksuar barazin\u00eb e Atit dhe Birit q\u00eb mohohej nga kund\u00ebrshtar\u00ebt e tyre, si p.sh arian\u00ebt.<\/p>\n

\u00a0 \u00a0 Si p\u00ebrmbledhje t\u00eb k\u00ebtij debati t\u00eb gjat\u00eb, pro dhe kund\u00ebr, mund t\u00eb themi se teologjia e Lindjes frik\u00ebsohej se filoque do t\u00eb c\u00ebnonte monarkin\u00eb e Atit, si i vetmi shkak dhe burim i Shpirtit dhe k\u00ebshtu e theksonte burimin e Shpirtit vet\u00ebm nga Ati e kufizonte nd\u00ebrmjetimin e Birit vet\u00ebm n\u00eb Ekonomin\u00eb hyjnore. Nd\u00ebrsa teologjia e Per\u00ebndimit e (theksonte filoque-n, duke u trembur se mos theksimi i kufizimim t\u00eb nd\u00ebrmjetimit t\u00eb Shpirtit vet\u00ebm n\u00eb Ekonomin\u00eb hyjnore do t\u00eb c\u00ebnonte bashk\u00ebqenshm\u00ebrin\u00eb e Atit me Birin. P\u00ebr m\u00eb tep\u00ebr, Kisha e Lindjes e kund\u00ebrshtonte si nj\u00eb shkelje kanonike futjen e nj\u00eb klauzole tjet\u00ebr, n\u00eb m\u00ebnyr\u00eb t\u00eb nj\u00ebanshme, n\u00eb Simbolin e Besimit t\u00eb Kish\u00ebs Universale, pa aprovimin e saj nga nj\u00eb Sinod Ekumenik.<\/p>\n

\u00a0 \u00a0 Gjat\u00eb gjith\u00eb k\u00ebtij debati t\u00eb gjat\u00eb ka pasur teolog\u00eb nga t\u00eb dy krah\u00ebt q\u00eb kan\u00eb shprehur mendime t\u00eb ndryshur rreth filoque-s. Disa prej tyre kan\u00eb par\u00eb nj\u00eb ndryshim t\u00eb madh dhe nj\u00eb papajtueshm\u00ebri doktrinale n\u00eb lutjen e filoque-s n\u00eb Simbolin e Besimit, nd\u00ebrsa disa t\u00eb tjer\u00eb kan\u00eb menduar se t\u00eb dy variantet, n\u00ebse do t\u00eb interpretoheshin drejt, mund t\u00eb shprehin t\u00eb nj\u00ebjtin besim. Debati i sot\u00ebm \u00ebsht\u00eb p\u00ebrq\u00ebndruar me shum\u00eb n\u00eb ket\u00eb t\u00eb dyt\u00ebn.<\/p>\n

<\/span>IV<\/strong><\/span><\/h4>\n

\u00a0 \u00a0 Debati Sot. Me shtimin e dialogut nd\u00ebrmjet kishave t\u00eb Lindjes dhe Per\u00ebndimit, nj\u00eb vend t\u00eb r\u00ebnd\u00ebsish\u00ebm ka marr\u00eb edhe ridiskutimi i filioque-s. Shum\u00eb gj\u00ebra q\u00eb ishin vet\u00ebm nj\u00eb lloj “polemike teologjike” dhe jo \u201ct\u00eb v\u00ebrteta teologjike” po rishikohen me kujdes.\u201d13 Duhen pasur parasysh se: “Filoque nuk tregon nj\u00eb ndryshim vendimtar n\u00eb dogm\u00eb, por nj\u00eb ndryshim t\u00eb r\u00ebnd\u00ebsish\u00ebm n\u00eb interpretimin e dogm\u00ebs, p\u00ebr shkak t\u00eb p\u00ebrqasjeve t\u00eb ndryshme kapadokiane dhe agustiniane t\u00eb misterit t\u00eb Trinis\u00eb.”<\/p>\n

\u00a0 \u00a0 Nj\u00eb kontribut i r\u00ebnd\u00ebsish\u00ebm kan\u00eb qen\u00eb Memorandumi “Shpirti i Per\u00ebndis\u00eb, Shpirti i Krishtit,15 ku teolog\u00eb nga Lindja dhe Per\u00ebndimi n\u00ebp\u00ebrmjet artikujve t\u00eb tyre studimor\u00eb rifreskuan ekzaminimin e filioque-s. Tre nga pikat m\u00eb t\u00eb r\u00ebnd\u00ebsishme t\u00eb diskutuara ishin: 1-<\/strong> A \u00ebsht\u00eb filoque nj\u00eb dogm\u00eb e detyrueshme p\u00ebr t\u00eb gjith\u00eb t\u00eb krishter\u00ebt q\u00eb k\u00ebrkojn\u00eb bashkimin n\u00eb baz\u00eb t\u00eb nj\u00eb besimi t\u00eb p\u00ebrgjithsh\u00ebm dhe apostolik? 2-<\/strong> A \u00ebsht\u00eb filoque nje theologumenon, d.m.th. nj\u00eb interpretim valid por jo i detyruesh\u00ebm i dogm\u00ebs s\u00eb krishter\u00eb? 3-<\/strong> Apo \u00ebsht\u00eb nj\u00eb gabim doktrinal q\u00eb duhet korrigjuar?16<\/p>\n

\u00a0 \u00a0Sot, nd\u00ebr teolog\u00ebt e Per\u00ebndimit po flitet m\u00eb shum\u00eb se filioque u p\u00ebrdor kryesisht p\u00ebr t\u00eb theksuar unitetin e bashk\u00ebqenshm\u00ebris\u00eb s\u00eb Trinis\u00eb s\u00eb Shenjt\u00eb, hyjnishm\u00ebrin\u00eb e Birit, si edhe intimitetin nd\u00ebrmjet Birit dhe Shpirtit. T\u00eb gjitha k\u00ebto nuk jan\u00eb n\u00eb kund\u00ebrshtim me teologjin\u00eb e Lindjes dhe \u00ebsht\u00eb nj\u00eb hap i madh drejt nj\u00eb kuptimi t\u00eb p\u00ebrbashk\u00ebt t\u00eb jet\u00ebs s\u00eb brendshme t\u00eb Trinis\u00eb s\u00eb Shenjt\u00eb. Gjithashtu, sot po theksohet p\u00ebrs\u00ebri edhe n\u00eb Per\u00ebndim m\u00ebsimi mbi “monarkin\u00eb” e Atit, dometh\u00ebn\u00eb “Ati vet\u00ebm \u00ebsht\u00eb parimi, burimi dhe shkaku i hyjnis\u00eb”. Po ashtu shum\u00eb teolog\u00eb t\u00eb Per\u00ebndimit theksojn\u00eb se kurr\u00eb nuk ka qen\u00eb synimi p\u00ebr ta mohuar at\u00eb. Ky m\u00ebsim \u00ebsht\u00eb ky\u00e7 p\u00ebr teologjin\u00eb trinitare t\u00eb Lindjes. N\u00eb Memorandumin e sip\u00ebrp\u00ebrmendur theksohet n\u00eb m\u00ebnyr\u00eb t\u00eb ve\u00e7ant\u00eb kjo gj\u00eb: “Mund t\u00eb thuhet se as Et\u00ebrit e hersh\u00ebm latin\u00eb, si Ambrozi dhe Agustini, as edhe edhe tradita e m\u00ebvonshme mesjetare, nuk kan\u00eb besuar kurr\u00eb se duke afirmuar filoque-n po d\u00ebmtonin parimin e monarkis\u00eb s\u00eb Atit. Per\u00ebndimi e ka deklaruar veten po aq t\u00eb lidhur me k\u00ebt\u00eb parim sa edhe Et\u00ebrit e Lindjes.”17<\/p>\n

\u00a0 \u00a0 Gjithashtu n\u00eb debatin e sot\u00ebm teologjik po b\u00ebhen p\u00ebrpjekje p\u00ebr t\u00eb gjetur nj\u00eb zgjidhje t\u00eb debatit shekullor n\u00eb formul\u00ebn pajtuese t\u00eb Sh\u00ebn Maksim Konfesorit: “buron prej Atit me an\u00eb t\u00eb Birit”, duke pranuar vet\u00ebm Atin si shkaktar t\u00eb burimit dhe nd\u00ebrmjetimi i Birit n\u00eb d\u00ebrgimin e Shpirtin n\u00eb krijimin. Teologu per\u00ebndimor Zhan-Miguel Garrig (Jean-Miguel Garrigue) propozon formul\u00ebn “Besoj n\u00eb Shpirtin e Shenjt\u00eb q\u00eb buron prej Atit t\u00eb vet\u00ebm p\u00ebr aq sa ai lind t\u00eb vetmin Bir.”18 N\u00eb t\u00eb nj\u00ebjt\u00ebn frym\u00eb teologu i d\u00ebgjuar ortodoks Dimitru Staniloae citon Sh\u00ebn Grigor Palamain: “Shpirti e ka ekzisten\u00ebn e tij nga Ati i Birit, sepse Ai q\u00eb shkakton burimin e Shpirtit \u00ebsht\u00eb gjithashtu Ati.”<\/p>\n

\u00a0 \u00a0 Theksimi i mosc\u00ebnimit t\u00eb parimit t\u00eb monarkis\u00eb s\u00eb Atit do t\u00eb ishte nj\u00eb afrim me teologjin\u00eb e Lindjes dhe formula pajtuese e Sh\u00ebn Maksim Konfesorit e realizon k\u00ebt\u00eb. Gjithashtu, moskufizimi i rolit nd\u00ebrmjetues t\u00eb Birit vet\u00ebm n\u00eb Ekonomin\u00eb hyjnore do t\u00eb ishte nj\u00eb leht\u00ebsim p\u00ebr teologjin\u00eb e Per\u00ebndimit. “Rregulli i art\u00eb duhet t\u00eb jet\u00eb shpjegimi i Sh\u00ebn Maksim Konfesorit n\u00eb lidhje me pneumatologjin\u00eb e Per\u00ebndimit: duke pohuar filoque-n, v\u00ebllez\u00ebrit tan\u00eb\u00a0per\u00ebndimor\u00eb nuk duan t\u00eb shtojn\u00eb nj\u00eb tjet\u00ebr shkak (\u03b1\u03b9\u03c4\u03b9\u03bf\u03bd) n\u00eb qenien e Per\u00ebndis\u00eb perve\u00e7 Atit, dhe nj\u00eb rol nd\u00ebrmjet\u00ebsues i Birit n\u00eb burimin e Shpirtit nuk duhet t\u00eb kufizohet n\u00eb Ekonomin\u00eb liyjnore, por gjithashtu edhe n\u00eb esenc\u00ebn (\u03bf\u03c5\u03c3\u03b9\u03b1) hyjnore. N\u00ebse Lindja dhe Per\u00ebndimi mund t’i p\u00ebrs\u00ebrisin n\u00eb koh\u00ebn ton\u00eb k\u00ebto dy pika s\u00ebbashku, kjo do t\u00eb siguroj\u00eb nj\u00eb baz\u00eb t\u00eb mjaftueshme p\u00ebr afrimin ndermjet dy traditave.”2<\/p>\n

———————-<\/p>\n

1.<\/strong> Alcuin Letra 69, cituar n\u00eb Abbe Guettee, The Papacy, New York, 1866, f. 328-329; dhe n\u00eb At Justin Popovic, Philosophie Orthodoxe de la Verite, V.I, f. 222-223.
\n2.<\/strong> Sh\u00ebn Agustini, Mbi Trinin\u00eb, V, 14,15.
\n3.<\/strong> Sh\u00ebn Qirili i Aleksandris\u00eb, Letra 39.
\n4.<\/strong> Sh\u00ebn Joan Gojarti, Mbi Joanin, 78, \u00a7 2.
\n5.<\/strong> Sh\u00ebn Qirili i Aleksandris\u00eb, Mbi Shpirtin dhe bashk\u00ebqenshm\u00ebrin\u00eb e Trinis\u00eb, dial. 7.
\n6.<\/strong> Sh\u00ebn Athanasi i Madh, Let\u00ebr Serapionit, 1, \u00a7 20.
\n7.<\/strong> Sh\u00ebn Agustini, Kund\u00ebr Maks. Arian. II, k. 20, \u00a7 4; Sh\u00ebn Ambrozi, Mbi Shpirtin e Shenjt\u00eb, III, 1.
\n8.<\/strong> Rom. 8:9; Filip. 1:19; II Kor. 3:17; Gal. 4:6.
\n9.<\/strong> Sh\u00ebn Athanasi i Madh, let\u00ebr Serapionit, I, \u00a7 25.
\n10.<\/strong> Sh\u00ebn Vasili i Madh, Mbi Shpirtin e Shenjt\u00eb, XVIII, 46; Letra 38, \u00a7 4.
\n11.<\/strong> Sh\u00ebn Hieronimi, Mbi Galatian\u00ebt, II, 4.
\n12.<\/strong> Sh\u00ebn Joan Damaskini, Fjalim mbi Sabatin.
\n13<\/strong>. Shih artikullin the Filioque: Dogma, Theologoumenon or Error? At Theodore Stylianopoulos “The Good News of Christ”, Holy Cross Orthodox Press, Brookline, MA, 1991.
\n14.<\/strong> Ibid. f. 226.
\n15.<\/strong> Memorandumi i dy konsultimeve mbajtur ne Schloss Klingental, Franc\u00eb, n\u00eb 1978 dhe 1979, artikujt e t\u00eb cil\u00ebve u botuan n\u00eb “Spirit of God, Spirit of Christ”, Ed. By Lukas Vischer-London and Geneva, 1981.
\n16.<\/strong> The Filioque: Dogma, Theologoumenon or Error? At Theodore Stylianopoulos “The Good News of Christ”, Holy Cross Orthodox Press, Brookline, MA, 1991. f. 196
\n17<\/strong>. Memorandumi, f. 13.
\n18<\/strong>. Memorandum f. 153.
\n19.<\/strong> Memorandum f. 176.
\n20.<\/strong> J. Zizioulas, cituar n\u00eb The Filioque: Dogma, Theologouinenon or Error? At Theodore Stylianopoulos “The Good News of Christ”, Holy Cross Orthodox Press, Brookline, MA, 1991. f. 210.<\/p>\n","protected":false},"excerpt":{"rendered":"

Nj\u00eb v\u00ebshtrim i shkurt\u00ebr historik rreth debatit mbi Filoque. Mitropoliti i Kor\u00e7\u00ebs, Hir\u00ebsia e Tij Joani, Tempulli nr. 10, Kor\u00e7\u00eb, 2005.   \u00a0 \u00a0 Sot jetojm\u00eb n\u00eb nj\u00eb koh\u00eb ku shum\u00eb nga diskutimet, debatet dhe kund\u00ebrshtit\u00eb teologjike, dogmatike, doktrinale apo eklesiologjike e kan\u00eb humbur interesin nga masa e madhe e komuniteteve t\u00eb ndryshme t\u00eb krishtera dhe fatkeq\u00ebsisht, k\u00ebto diskutime teologjike kan\u00eb mbetur \u00e7\u00ebshtje vet\u00ebm e<\/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-4796","post","type-post","status-publish","format-standard","hentry","category-kendveshtrimi-orthodhoks","tag-kendveshtrimi-orthodhoks"],"acf":[],"yoast_head":"\nNj\u00eb v\u00ebshtrim i shkurt\u00ebr historik rreth debatit mbi Filoque - 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\/nje-veshtrim-i-shkurter-historik-rreth-debatit-mbi-filoque\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Nj\u00eb v\u00ebshtrim i shkurt\u00ebr historik rreth debatit mbi Filoque - Mitropoliti i Kor\u00e7\u00ebs Joani - Kisha Orthodh\u03bfkse Autoqefale e Shqip\u00ebris\u00eb\" \/>\n<meta property=\"og:description\" content=\"Nj\u00eb v\u00ebshtrim i shkurt\u00ebr historik rreth debatit mbi Filoque. 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