{"id":5740,"date":"2017-12-21T11:27:09","date_gmt":"2017-12-21T11:27:09","guid":{"rendered":""},"modified":"2020-04-06T21:01:47","modified_gmt":"2020-04-06T19:01:47","slug":"lutja-pervoje-e-perjetesise-teologjia-si-lutje-dhe-si-gjendje-e-shpirtit-tone-pj-6","status":"publish","type":"post","link":"https:\/\/orthodoxalbania.org\/2020\/2017\/12\/21\/lutja-pervoje-e-perjetesise-teologjia-si-lutje-dhe-si-gjendje-e-shpirtit-tone-pj-6\/","title":{"rendered":"Lutja, p\u00ebrvoj\u00eb e p\u00ebrjet\u00ebsis\u00eb – Teologjia si lutje dhe si gjendje e shpirtit ton\u00eb (Pj.6)"},"content":{"rendered":"

TEOLOGJIA SI LUTJE<\/span><\/strong><\/span><\/p>\n

DHE SI GJENDJE E SHPIRTIT TON\u00cb<\/span><\/strong><\/span><\/p>\n

 <\/p>\n

Lutja, p\u00ebrvoj\u00eb e p\u00ebrjet\u00ebsis\u00eb<\/span><\/strong><\/span><\/p>\n

Arkimandrit Sofroni<\/span><\/strong><\/span><\/p>\n

 <\/p>\n

Sa her\u00eb flitet p\u00ebr Per\u00ebndin\u00eb, shpirtin e kap nj\u00eb drith\u00ebrim\u00eb turpi e sikleti: Cili njeri me mend do t\u00eb rrezikonte t\u00eb fliste p\u00ebr njohjen e Per\u00ebndis\u00eb pa druajtje dhe pa u dridhur? Sipas konceptimit ton\u00eb t\u00eb krishter\u00eb p\u00ebr njohjen si pjes\u00ebmarrje ose si kungim n\u00eb vet\u00eb qenien, ajo \u00ebsht\u00eb akoma dhe m\u00eb e guximshme…
D\u00ebshirojm\u00eb – dhe \u00ebsht\u00eb e natyrshme – q\u00eb \u00e7do fjal\u00eb e jona p\u00ebr Per\u00ebndin\u00eb e gjall\u00eb t\u00eb jet\u00eb e gjall\u00eb, t\u00eb buroj\u00eb nga thell\u00ebsit\u00eb e zemr\u00ebs son\u00eb n\u00ebn veprimin e Shpirtit t\u00eb Shenjt\u00eb. E ndjekim me shpres\u00ebtari lindjen e mistershme t\u00eb fjal\u00ebs brenda nesh. E presim me durim, her\u00eb n\u00eb lutje t\u00eb heshtur, her\u00eb n\u00eb shpres\u00ebn e p\u00ebrulur q\u00eb, n\u00eb p\u00ebruljen e Tij t\u00eb pafund, Fjala pa fillim e Atit do t\u00eb na jap\u00eb nj\u00eb fjal\u00eb t\u00eb qart\u00eb p\u00ebr veten e Tij.<\/span><\/p>\n

Tema jon\u00eb nuk \u00ebsht\u00eb e leht\u00eb. Me v\u00ebshtir\u00ebsi e trajtuam, na lind\u00ebn nj\u00eb seri pyetjesh q\u00eb na zhytin n\u00eb m\u00ebdyshje: A nuk \u00ebsht\u00eb marr\u00ebzi t\u00eb pretendosh se e njeh At\u00eb q\u00eb \u00ebsht\u00eb mbi \u00e7do njohje? T\u00eb p\u00ebrqendrohesh n\u00eb k\u00ebt\u00eb pun\u00eb, vall\u00eb a nuk do t\u00eb thot\u00eb se mendojm\u00eb, me munges\u00eb t\u00eb dukshme modestie, se tashm\u00eb e zot\u00ebrojm\u00eb disi at\u00eb q\u00eb k\u00ebrkojm\u00eb? Si mund t\u2019u komunikoj\u00eb t\u00eb tjer\u00ebve njohjen e mistereve hyjnore dikush q\u00eb nuk ka hyr\u00eb n\u00eb to? Si mund t\u00eb hap\u00eb me fjal\u00ebn e tij rrug\u00ebn p\u00ebr t\u2019i \u00e7uar t\u00eb tjer\u00ebt n\u00eb vizionin e Drit\u00ebs ai q\u00eb \u00ebsht\u00eb i huaj p\u00ebr Drit\u00ebn? Por tani le t\u00eb hedhim tutje \u00e7do frik\u00eb. Le t\u00eb kujtojm\u00eb lajmin e mir\u00eb q\u00eb na vjen nga Zbulesa dhe q\u00eb forcon kuraj\u00ebn ton\u00eb: Fjala e bashk\u00ebp\u00ebrjetshme me Atin \u00ebsht\u00eb kjo \u201cDrit\u00eb e v\u00ebrtet\u00eb q\u00eb ndri\u00e7on \u00e7do njeri q\u00eb vjen n\u00eb bot\u00eb\u201d (Jn. 1.9). Aq m\u00eb tep\u00ebr, nuk duhet t\u00eb harrojm\u00eb se n\u00eb Krishtin marrim v\u00ebrtet nj\u00eb pag\u00ebzim \u201cme Shpirt t\u00eb Shenjt\u00eb e me zjarr\u201d (Matth. 3.11). Megjithat\u00eb, rezervohemi t\u00eb nxjerrim konkluzione t\u00eb fryra, t\u00eb nd\u00ebrgjegjsh\u00ebm se nuk arrijm\u00eb mbi tok\u00eb n\u00eb plot\u00ebsin\u00eb e p\u00ebrsosm\u00ebris\u00eb, dhe se veshi yn\u00eb i brendsh\u00ebm e vizioni yn\u00eb shpirt\u00ebror nuk jan\u00eb t\u00eb pagabuesh\u00ebm. Me ardhjen e Tij, Drita e v\u00ebrtet\u00eb na zbulon se nuk jemi t\u00eb lir\u00eb nga err\u00ebsirat e m\u00ebkatit e t\u00eb pasionit. Apostujt e shenjt\u00eb dhe Et\u00ebrit tan\u00eb kan\u00eb m\u00ebsuar nga Shpirti i Shenjt\u00eb t\u00eb dallojn\u00eb at\u00eb q\u00eb buron nga Per\u00ebndia dhe at\u00eb q\u00eb vjen nga supozimet dhe mendimet e tyre, sado t\u00eb larta dhe madje t\u00eb shenjta t\u00eb shfaqen (shih Vep. 16.6-10; I Kor. 7.10,12,25,40 etj.). Ia besuan njohjen e misterit hyjnor t\u00eb zbuluar (shih Ef. 3.3-5) njer\u00ebzve t\u00eb aft\u00eb p\u00ebr ta asimiluar, pastaj me radh\u00eb k\u00ebta ua m\u00ebsuan t\u00eb tjer\u00ebve (shih II Tim. 2.2). Kjo ndodhi me Kish\u00ebn deri n\u00eb dit\u00ebt tona. Duhet t\u00eb kujtojm\u00eb se, cilido qoft\u00eb zjarri me t\u00eb cilin lutet nj\u00eb njeri, frika se mos gaboj\u00eb nuk duhet ta l\u00ebr\u00eb asnj\u00ebher\u00eb (shih Gal. 2.2), dhe q\u00eb vrulli yn\u00eb p\u00ebr t\u2019iu afruar m\u00eb shum\u00eb t\u00eb V\u00ebrtet\u00ebs unike, p\u00ebrjet\u00ebsisht t\u00eb patjet\u00ebrsueshme, nuk duhet kurr\u00eb t\u00eb pak\u00ebsohet (shih Fil. 3.12-14).<\/span><\/p>\n

Ajo q\u00eb u tha nuk \u00ebsht\u00eb e diktuar aspak nga ndonj\u00eb hezitim n\u00eb besimin ton\u00eb (shih Rom. 12.6), por nga nj\u00eb k\u00ebrkim i vet\u00ebp\u00ebrmbajtur i rrug\u00ebs s\u00eb sigurt dhe nga nj\u00eb vet\u00ebkontroll i kthjell\u00ebt (shih Ef. 5.15).<\/span><\/p>\n

Kur Drita e pakrijuar e Hyjnis\u00eb p\u00ebrqafon njeriun, ai mbetet me gjith\u00eb qenien e tij n\u00eb t\u00eb v\u00ebrtet\u00ebn. N\u00eb mendjen e tij nuk ka m\u00eb vend p\u00ebr pyetje: \u201cEdhe ju pra tani keni hidh\u00ebrim; po p\u00ebrs\u00ebri do t\u2019ju shoh, dhe zemra juaj do t\u00eb g\u00ebzohet, dhe asnj\u00eb nuk e ngre g\u00ebzimin tuaj prej jush. Edhe n\u00eb at\u00eb dit\u00eb nuk do t\u00eb lypni prej meje asgj\u00eb\u201d (Jn. 16.22-23). Por n\u00ebse rr\u00ebzohemi p\u00ebrs\u00ebri nga ky plan i p\u00ebrsosm\u00ebris\u00eb, duhet t\u00eb kap\u00ebrcejm\u00eb pasionet q\u00eb t\u00eb p\u00ebrgatisim n\u00eb veten ton\u00eb dhe t\u00eb pastrojm\u00eb nj\u00eb vend p\u00ebr hirin e Shpirtit t\u00eb Shenjt\u00eb. At\u00ebher\u00eb n\u00eb shpirt do t\u00eb ngrihen pyetje t\u00eb shumta; dhe sa m\u00eb shum\u00eb bie niveli yn\u00eb shpirt\u00ebror, aq m\u00eb shum\u00eb zgjerohet dhe nd\u00ebrlikohet problematika shkaktuar nga paqart\u00ebsit\u00eb e pazgjidhura.<\/span><\/p>\n

M\u00eb Per\u00ebndin\u00eb, madh\u00ebshtia e pafund kombinohet mrekulluesh\u00ebm me p\u00ebrul\u00ebsin\u00eb ekstreme; kjo p\u00ebrul\u00ebsi sjell nj\u00eb but\u00ebsi krejt t\u00eb ve\u00e7ant\u00eb n\u00eb dashurin\u00eb hyjnore. N\u00eb t\u00ebr\u00eb t\u00eb v\u00ebrtet\u00ebn – dhe jo relativisht – ky oqean \u00ebsht\u00eb pa limite; fjala njer\u00ebzore, si n\u00eb nj\u00eb kup\u00eb, mund t\u00eb hedh\u00eb disa pika nga uji i tij i gjall\u00eb. Para p\u00ebrjet\u00ebsis\u00eb s\u00eb Per\u00ebndis\u00eb, \u00e7do eksperienc\u00eb e jet\u00ebs son\u00eb s\u2019\u00ebsht\u00eb m\u00eb shum\u00eb se nj\u00eb reflektim i zbeht\u00eb i diellit n\u00eb nj\u00eb pike uji.<\/span><\/p>\n

E pash\u00eb t\u00eb nevojshme ta b\u00ebja k\u00ebt\u00eb hyrje t\u00eb shkurt\u00ebr. Po e p\u00ebrfundoj tani me nj\u00eb lutje t\u00eb menj\u00ebhershme drejtuar \u00e7do lexuesi t\u00eb k\u00ebtyre faqeve: \u201cJini t\u00eb duruar dhe dashamir\u00ebs me mua. Lutuni p\u00ebr mua; dhe un\u00eb, lutem q\u00eb Zoti t\u00eb m\u00eb gjykoj\u00eb t\u00eb denj\u00eb t\u00eb hyj n\u00eb rrjedh\u00ebn e vullnetit t\u00eb Tij dhe t\u00eb rr\u00ebfej para faqes s\u00eb shum\u00eb njer\u00ebzve se si m\u2019u dha t\u00eb jetoja besimin ton\u00eb\u201d.<\/span><\/p>\n

Me t\u00eb gjitha galaksit\u00eb e tij dhe pafund\u00ebsit\u00eb q\u00eb ekzistojn\u00eb prej miliarda vjet\u00ebsh, kozmosi \u00ebsht\u00eb pjes\u00ebrisht i arritsh\u00ebm – n\u00eb energjit\u00eb dhe fenomenet e tij – p\u00ebr k\u00ebrkimin shkencor. Kur parashtrohet pyetja e origjin\u00ebs s\u00eb tij, t\u00eb asaj q\u00eb ishte \u201cpara\u201d shp\u00ebrthimit t\u00eb madh kozmogonik, natyrisht q\u00eb shkenca ndalet. At\u00ebher\u00eb mendja jon\u00eb n\u00eb soditje takon si nj\u00eb d\u00ebshmi, si nj\u00eb aksiom\u00eb, ekzistenc\u00ebn e nj\u00eb Qenieje q\u00eb zot\u00ebron nj\u00eb omnishienc\u00eb (gjith\u00ebdijeni) dhe nj\u00eb plotfuqi, t\u00eb cilat i shp\u00ebtojn\u00eb \u00e7do aft\u00ebsie intelektuale.<\/span><\/p>\n

N\u00eb m\u00ebnyr\u00eb t\u00eb nd\u00ebrgjegjshme, mendja transhendon ekzistenc\u00ebn ndjesore. Nuk ekziston nj\u00ebsi kohe, sado e gjat\u00eb t\u00eb jet\u00eb, q\u00eb t\u00eb mund t\u00eb k\u00ebnaq\u00eb shpirtin ton\u00eb. Nuk ka hap\u00ebsira, sado t\u00eb gj\u00ebra q\u00eb t\u00eb jen\u00eb, n\u00eb t\u00eb cilat nuk do t\u00eb ndiheshim ngusht\u00eb. P\u00ebr nga natyra, njeriu d\u00ebshiron t\u00eb kaloj\u00eb rrethin e ngusht\u00eb t\u00eb ekzistenc\u00ebs materiale, t\u00eb kap\u00ebrcej\u00eb nocionin e hap\u00ebsir\u00ebs e t\u00eb koh\u00ebs, dhe t\u00eb arrij\u00eb n\u00eb njohjen e Atij q\u00eb \u00ebsht\u00eb. Shpirti yn\u00eb nuk gjen prehje p\u00ebr sa koh\u00eb q\u00eb nuk e ka shuar etjen e tij p\u00ebr t\u00eb njohur gjith\u00e7ka q\u00eb ka lidhje me fatin ton\u00eb, madje me at\u00eb t\u00eb t\u00ebr\u00eb universit.<\/span><\/p>\n

I prir\u00eb drejt njohjes integrale e t\u00eb p\u00ebrsosur, shpirti yn\u00eb drejtohet natyrsh\u00ebm, para s\u00eb gjithash, drejt Qenies par\u00ebsore, drejt Atij q\u00eb \u00ebsht\u00eb n\u00eb realitet. Paraet\u00ebrit tan\u00eb t\u00eb larg\u00ebt e adhuruan me frik\u00eb k\u00ebt\u00eb parim q\u00eb \u00ebsht\u00eb i \u00e7do jete. Ende nuk e njihnin, por e k\u00ebrkonin me intuit\u00eb, duke ndjekur rrug\u00eb nga m\u00eb t\u00eb ndryshmet. I ofronin nj\u00eb apo shum\u00eb per\u00ebndive nj\u00eb adhurim n\u00eb forma jasht\u00ebzakonisht primitive dhe naive, ndonj\u00ebher\u00eb edhe t\u00eb egra. Dhe k\u00ebt\u00eb, sepse nuk e njihnin Per\u00ebndin\u00eb \u201csi\u00e7 Ai \u00ebsht\u00eb\u201d (I Jn. 3.2). Disa, dhe duhet t\u00eb dim\u00eb se ishin nd\u00ebr m\u00eb t\u00eb urt\u00ebt, nd\u00ebrtuan \u201cnj\u00eb altar me mbishkrimin: Per\u00ebndis\u00eb s\u00eb Panjohur\u201d (Vep. 17.23).<\/span><\/p>\n

Ky nocion i \u201cpamund\u00ebsis\u00eb p\u00ebr t\u00eb njohur\u201d Per\u00ebndin\u00eb shfaqet si arritja m\u00eb e lart\u00eb e urt\u00ebsis\u00eb s\u00eb Greqis\u00eb klasike. Edhe deri n\u00eb dit\u00ebt tona, brenda kufijve t\u00eb inteligjenc\u00ebs natyrore dhe besnike ndaj metodave t\u00eb filozofis\u00eb e t\u00eb shkenc\u00ebs, asnj\u00eb filozof ose dijetar nuk ka arritur ta kap\u00ebrcej\u00eb k\u00ebt\u00eb \u201cprag\u201d. Megjithat\u00eb, tashm\u00eb ne kemi nj\u00eb p\u00ebrvoj\u00eb t\u00eb mjaftueshme t\u00eb limiteve t\u00eb arsyes son\u00eb; prandaj gjendemi drejt udh\u00ebve t\u00eb tjera p\u00ebr t\u00eb hyr\u00eb n\u00eb sfer\u00ebn e njohjes shpirt\u00ebrore lidhur me Parimin e p\u00ebrjetsh\u00ebm t\u00eb gjith\u00e7kaje q\u00eb ekziston, t\u00eb cilat jan\u00eb: zbulimi dhe lutja.<\/span><\/p>\n

Mendjes son\u00eb i p\u00eblqen t\u00eb kthehet n\u00eb ato \u00e7aste t\u00eb r\u00ebnd\u00ebsishme t\u00eb historis\u00eb njer\u00ebzore, kur Per\u00ebndia u b\u00eb i njohur qartazi. P\u00ebr ne, p\u00ebr t\u00ebr\u00eb bot\u00ebn e krishter\u00eb, s\u2019ka dyshim q\u00eb nj\u00eb nga k\u00ebto momente ishte zbulimi i Per\u00ebndis\u00eb n\u00eb malin Sina, kur profeti i madh Moisi mori njohje t\u00eb re t\u00eb Qenies hyjnore: UN\u00cb JAM AI Q\u00cb JAM (Eks. 3.14). Kjo ngjarje e jasht\u00ebzakonshme sh\u00ebnoi fillimin e nj\u00eb ere t\u00eb re n\u00eb historin\u00eb e bot\u00ebs son\u00eb; horizonte t\u00eb mrekullueshme u hap\u00ebn p\u00ebrpara njer\u00ebzimit. Gjendja shpirt\u00ebrore e njer\u00ebzve \u00ebsht\u00eb pik\u00ebnisje e ngjarjeve historike. N\u00eb to, elementi i duksh\u00ebm nuk vjen i pari; ai \u00ebsht\u00eb manifestim i forc\u00ebs q\u00eb mban ideja, njohja. Njeriu p\u00ebrpiqet t\u00eb mish\u00ebroj\u00eb n\u00eb jet\u00eb n\u00eb m\u00ebnyr\u00eb krijuese vizionin e tij intelektual. Ai nd\u00ebrton qenien e tij t\u00eb p\u00ebrkohshme si dhe qenien e tij t\u00eb p\u00ebrjetshme – n\u00eb planin shpirt\u00ebror – n\u00eb p\u00ebrputhje me inteligjenc\u00ebn q\u00eb ka nga q\u00ebllimi dhe kuptimi i ardhjes s\u00eb tij n\u00eb bot\u00eb (shih Jn. 16.21). K\u00ebshtu u krijua historia.<\/span><\/p>\n

I pajisur me kultur\u00ebn shum\u00eb t\u00eb lart\u00eb t\u00eb Egjiptit t\u00eb epok\u00ebs s\u00eb tij, Moisiu nuk dyshoi aspak se zbulesa q\u00eb iu dha n\u00eb m\u00ebnyr\u00eb kaq t\u00eb pazakont\u00eb vinte nga Ai q\u00eb krijoi universin e duksh\u00ebm – t\u00eb preksh\u00ebm – dhe t\u00eb paduksh\u00ebm – t\u00eb pakuptuesh\u00ebm. Me Emrin e Jahveut Zoti iu zbulua Moisiut, i cili t\u00ebrhoqi popullin jude dhe e bindi ta ndiqnin. Njohja e re i jepte fuqi t\u00eb jasht\u00ebzakonshme. Me emrin e Jahveut – UN\u00cb JAM – ai b\u00ebri shum\u00eb mrekulli dhe realizoi nj\u00eb mision t\u00eb nj\u00eb r\u00ebnd\u00ebsie t\u00eb jasht\u00ebzakonshme. Moisiut i dedikohet m\u00eb t\u00eb v\u00ebrtet\u00eb lavdia e pavdekshme e ngritjes s\u00eb njer\u00ebzimit n\u00eb lart\u00ebsin\u00eb e nj\u00eb njohjeje m\u00eb t\u00eb thell\u00eb t\u00eb t\u00eb P\u00ebrjetshmit. Besimi i tij ishte i \u00e7liruar nga hezitimet: i jepte urdhrat me autoritetin dhe m\u00ebsimet q\u00eb erdh\u00ebn nga lart. T\u00eb gjitha gj\u00ebrat u kryen n\u00eb Emrin dhe n\u00ebp\u00ebrmjet Emrit UN\u00cb JAM, q\u00eb u zbulua. Ky em\u00ebr \u00ebsht\u00eb i friksh\u00ebm p\u00ebr fuqin\u00eb dhe pushtetin e tij; \u00ebsht\u00eb i shenjt\u00eb, hyjnor. N\u00eb t\u00eb shprehet njohja q\u00eb kemi p\u00ebr At\u00eb, t\u00eb Cilit i detyrohemi gjith\u00e7ka q\u00eb ekziston n\u00eb kozmosin e pakufish\u00ebm. Si akt q\u00eb buron nga Per\u00ebndia, ky Em\u00ebr p\u00ebrmbyll n\u00eb vetvete energjin\u00eb e pakrijuar t\u00eb t\u00eb T\u00ebr\u00ebfuqishmit. UN\u00cb JAM AI Q\u00cb JAM.<\/span><\/p>\n

UN\u00cb \u00ebsht\u00eb absoluti personal dhe Qenia fillestare, humnera e dhembshuris\u00eb, M\u00ebsuesi, miku i njer\u00ebzve, Mbreti i mbret\u00ebrve. Asgj\u00eb dhe askush nuk ishte para k\u00ebtij UN\u00cb ose pas tij: UN\u00cb \u00ebsht\u00eb Fillimi pa fillim dhe Fundi pa fund. Ky em\u00ebr \u00ebsht\u00eb p\u00ebr njeriun dep\u00ebrtimi i par\u00eb n\u00eb p\u00ebrjet\u00ebsin\u00eb e gjall\u00eb, drita e par\u00eb e njohjes s\u00eb Qenies s\u00eb pakusht\u00ebzuar si UN\u00cb JAM, si person.<\/span><\/p>\n

Gjiganti i historis\u00eb s\u00eb bot\u00ebs son\u00eb, Moisiu, e nxori popullin jude nga \u201cskllav\u00ebria e Egjiptit\u201d, i cili \u00ebsht\u00eb tipi i t\u00ebr\u00eb formave t\u00eb shkuara dhe bashk\u00ebkohore t\u00eb rob\u00ebris\u00eb. Gjat\u00eb endjes s\u00eb madhe dhe p\u00ebrmes shkret\u00ebtir\u00ebs, ai zbuloi se, me gjith\u00eb mrekullit\u00eb e shumta p\u00ebr t\u00eb cilat qe d\u00ebshmitar, nomad\u00ebt primitiv\u00eb q\u00eb ai udh\u00ebhiqte nuk ishin ende gati t\u00eb merrnin nj\u00eb drit\u00eb kaq t\u00eb madhe. Mungesa e besimit t\u00eb tyre u b\u00eb ve\u00e7an\u00ebrisht e dukshme kur iu afruan Tok\u00ebs s\u00eb premtuar. At\u00ebher\u00eb u dekretua se ata q\u00eb ishin formuar sipas m\u00ebnyr\u00ebs egjiptiane t\u00eb t\u00eb menduarit, do t\u2019u binin eshtrat n\u00eb shkret\u00ebtir\u00eb dhe nuk do t\u00eb hynin n\u00eb bot\u00ebn e re \u201cp\u00ebr shkak t\u00eb pabesis\u00eb s\u00eb tyre\u201d (shih Hebr. 3.16-19). P\u00ebrgjat\u00eb viteve t\u00eb shumta t\u00eb shp\u00ebrnguljes n\u00eb shkret\u00ebtir\u00eb, Moisiu duhet t\u00eb p\u00ebrgatiste nj\u00eb brez t\u00eb ri, q\u00eb t\u00eb kuptonin k\u00ebt\u00eb Per\u00ebndi q\u00eb mban gjith\u00e7ka n\u00eb p\u00ebll\u00ebmb\u00eb t\u00eb dor\u00ebs.<\/span><\/p>\n

Vler\u00ebsohet n\u00eb m\u00ebnyr\u00eb t\u00eb ve\u00e7ant\u00eb gjenialiteti i jasht\u00ebzakonsh\u00ebm i Moisiut, sepse e kuptoi zbules\u00ebn q\u00eb iu dha, se ishte me t\u00eb v\u00ebrtet\u00eb autentike dhe vinte nga Per\u00ebndia, por nj\u00ebkoh\u00ebsisht, e kuptoi se nuk e kishte marr\u00eb n\u00eb t\u00ebr\u00eb plot\u00ebsin\u00eb e saj: di\u00e7ka q\u00ebndronte e fshehur. Ai k\u00ebndon: \u201cD\u00ebgjoni, o qiej, dhe un\u00eb do t\u00eb flas; dhe d\u00ebgjo, o tok\u00eb, fjal\u00ebt e goj\u00ebs sime\u201d (Ligji i dyt\u00eb 32.1). Nj\u00ebkoh\u00ebsisht, ai k\u00ebrkon nga Per\u00ebndia nj\u00eb njohje m\u00eb t\u00eb plot\u00eb, duke thirrur drejt Atij nga thell\u00ebsit\u00eb e gremin\u00ebs: \u201cM\u2019i b\u00ebj t\u00eb njohura udh\u00ebt e tua q\u00eb t\u00eb t\u00eb njoh […] M\u00eb trego lavdin\u00eb t\u00ebnde […] Shfaqma at\u00eb […] B\u00ebj q\u00eb t\u00eb shoh n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb njoh\u201d (shih Eks. 33.13 etj.).<\/span><\/p>\n

Moisiut iu d\u00ebgjua lutja, por n\u00eb mas\u00ebn e aft\u00ebsive t\u00eb tij mori p\u00ebrgjigjen e Per\u00ebndis\u00eb: \u201cDo t\u00eb b\u00ebj q\u00eb t\u00eb kaloj\u00eb p\u00ebrpara teje gjith\u00eb mir\u00ebsia ime dhe do t\u00eb shpall emrin e Zotit para teje. […] Dhe nd\u00ebrsa do t\u00eb kaloj\u00eb lavdia ime, […] do t\u00eb t\u00eb mbuloj me dor\u00ebn time […] pastaj do ta heq dor\u00ebn dhe ti do t\u00eb m\u00eb shikosh kurrizin, por Fytyra ime nuk do t\u00eb shihet\u201d (Eks. 33.19-23). Dhe Zoti i tha Moisiut: \u201cDhe do t\u00eb nxjerr p\u00ebr ta nj\u00eb profet [nga izraelit\u00ebt] nga gjiri i v\u00ebllez\u00ebrve t\u00eb tyre dhe do t\u00eb v\u00eb n\u00eb goj\u00ebn e tij fjal\u00ebt e mia dhe ai do t\u2019u thot\u00eb atyre t\u00eb gjitha ato q\u00eb un\u00eb do t\u2019i urdh\u00ebroj. Dhe n\u00ebse dikush nuk i d\u00ebgjon fjal\u00ebt e mia q\u00eb ai thot\u00eb n\u00eb emrin tim, un\u00eb do t\u2019i k\u00ebrkoj llogari\u201d (Ligji i Dyt\u00eb 18.18-19; shih Jn. 12.49).<\/span><\/p>\n

N\u00eb p\u00ebrputhje me k\u00ebt\u00eb aleanc\u00eb, \u00e7do izraelit jetonte n\u00ebn shenj\u00ebn e pritjes s\u00eb profetit p\u00ebr t\u00eb cilin \u201ckishte folur Moisiu\u201d (shih Jn. 5.46), t\u00eb profetit t\u00eb shk\u00eblqyer (shih Jn. 1.21). Populli jude priste Mesin\u00eb, i cili \u201cdo t\u00eb lajm\u00ebroj\u00eb p\u00ebr t\u00eb gjitha kur t\u00eb vij\u00eb\u201d (shih Jn. 4.25). Edhe profet\u00ebt e tjer\u00eb t\u00eb Dhiat\u00ebs s\u00eb Vjet\u00ebr jetonin me k\u00ebt\u00eb pritje dhe shpallnin ardhjen e Krishtit. E d\u00ebgjojm\u00eb vajtimin e tyre shekullor: \u201cEja dhe shih\u201d me ne, q\u00eb t\u00eb t\u00eb njohim. \u201cJa, Virgj\u00ebresha tek do t\u00eb mbetet me barr\u00eb, dhe do t\u00eb lind\u00eb nj\u00eb Bir, dhe do ta quajn\u00eb emrin e tij Emanuel, d.m.th: Per\u00ebndia me ne\u201d (Matth. 1.23; Is. 7.14).<\/span><\/p>\n

Ai q\u00eb pritej p\u00ebr kaq koh\u00eb erdhi, por krejt papritur: \u201cMaria […] lindi birin e saj t\u00eb par\u00eblindurin […] dhe e mb\u00ebshtolli n\u00eb shp\u00ebrg\u00ebnj dhe e vuri n\u00eb grazhd, sepse nuk kishte vend p\u00ebr ata\u201d (Lluk. 2.5-7). \u201cJa nj\u00eb Engj\u00ebll i Zotit tek i duket n\u00eb \u00ebnd\u00ebrr Josifit, duke th\u00ebn\u00eb: Ngrihu e merr me vete djalin dhe t\u00eb \u00ebm\u00ebn e tij, dhe ik n\u00eb Egjipt. Dhe rri atje deri kur t\u00eb t\u00eb them ty, sepse Irodi do t\u00eb k\u00ebrkoj\u00eb djalin q\u00eb ta vras\u00eb\u201d (Matth. 2.13). \u201cAi erdhi\u201d, por n\u00eb nj\u00eb zbrazje ekstreme, dhe, q\u00eb n\u00eb dit\u00ebt e Tij t\u00eb para, u keqtrajtua.<\/span><\/p>\n

Ardhja e Per\u00ebndis\u00eb n\u00eb mish si ne p\u00ebrfaq\u00ebson ngjarjen kryesore dhe kuptimin suprem t\u00eb t\u00eb gjith\u00eb universit. Krishti nuk i hodhi posht\u00eb parafigurimet profetike t\u00eb Dhiat\u00ebs s\u00eb Vjet\u00ebr, por i justifikoi duke na zbuluar planin hyjnor q\u00eb k\u00ebto p\u00ebrmbanin. I dha dimensione t\u00eb reja – universale dhe t\u00eb p\u00ebrjetshme – gjith\u00e7kaje q\u00eb gjendej n\u00eb Ligjin e Moisiut dhe n\u00eb fjal\u00ebt e zjarrta t\u00eb profet\u00ebve. Bes\u00eblidhja e Vjet\u00ebr, q\u00eb p\u00ebrfundon me \u201cpopullin e zgjedhur\u201d ishte drita q\u00eb shpalli agimin: dielli vet\u00eb ende nuk ishte treguar. Nd\u00ebrsa Dhiata e Re \u00ebsht\u00eb dielli n\u00eb maj\u00eb, zbulimi i shk\u00eblqyer p\u00ebr sa i p\u00ebrket \u201cform\u00ebs\u201d s\u00eb Qenies hyjnore. Ky zbulim reflektohet n\u00eb fatet e gjith\u00eb bot\u00ebs dhe te secili nga ne. Ai p\u00ebruron nj\u00eb er\u00eb t\u00eb re n\u00eb historin\u00eb e njer\u00ebzimit: gjith\u00e7ka ka marr\u00eb nj\u00eb tjet\u00ebr karakter, nj\u00eb kthes\u00eb tjet\u00ebr.<\/span><\/p>\n

Sigurisht, zbulimi i Per\u00ebndis\u00eb dh\u00ebn\u00eb Moisiut ishte i madh. Ai e dinte, e ndiente me t\u00ebr\u00eb qenien se universi i duksh\u00ebm dhe bot\u00ebt e padukshme, qenia kozmike dhe ne, gjith\u00e7ka dhe t\u00eb gjith\u00eb e kishin origjin\u00ebn tek Ai. N\u00eb frym\u00ebn e tij, ai parashikonte se dashamir\u00ebsia hyjnore, q\u00eb ishte shp\u00ebrndar\u00eb prej Tij mbi popullin e Izraelit, duhet t\u2019i komunikohet t\u00ebr\u00eb njer\u00ebzimit q\u00eb do t\u00eb vinte p\u00ebr t\u00eb adhuruar \u201cPer\u00ebndin\u00eb e Izraelit\u201d me g\u00ebzim t\u00eb madh. Ai e kuptonte qart\u00eb se Absoluti pa fillim nuk ishte ndonj\u00eb entitet abstrakt, i pap\u00ebrcaktuar apo suprapersonal, as nj\u00eb proces kozmik n\u00ebnshtruar nj\u00eb determinizmi, por Per\u00ebndia i gjall\u00eb, hipostatik.<\/span><\/p>\n

Megjithat\u00eb, Moisiu nuk e mori k\u00ebt\u00eb zbules\u00eb n\u00eb t\u00ebr\u00eb plot\u00ebsin\u00eb e saj: \u201cMoisiu iu afrua err\u00ebsir\u00ebs s\u00eb dendur ku ishte Per\u00ebndia\u201d (Eks. 20.21). K\u00ebto fjal\u00eb mund t\u00eb interpretohen n\u00eb shum\u00eb m\u00ebnyra. N\u00eb pamje t\u00eb par\u00eb, theksi i vihet karakterit t\u00eb panjohsh\u00ebm t\u00eb Per\u00ebndis\u00eb; por n\u00eb cilin kuptim dhe n\u00eb cilin raport, kjo do t\u00eb mbetet nj\u00eb mister p\u00ebr Moisiun. Mos vall\u00eb \u00ebnd\u00ebrronte pamund\u00ebsin\u00eb p\u00ebr t\u00eb njohur Qenien e p\u00ebrjetshme n\u00eb esenc\u00ebn e Tij? Ose t\u00eb pyeste se si Personi q\u00eb iu zbulua mund t\u00eb q\u00ebndronte p\u00ebrjet\u00ebsisht n\u00eb nj\u00eb vetmi metafizike? N\u00ebse Per\u00ebndia \u00ebsht\u00eb nj\u00eb, cila \u00ebsht\u00eb p\u00ebrmbajtja e jet\u00ebs s\u00eb tij? N\u00ebse Per\u00ebndia \u00ebsht\u00eb zhytur n\u00eb soditje t\u00eb vetes, si mund t\u2019i komunikoj\u00eb Ai njeriut nj\u00eb njohje t\u00eb vetes? N\u00eb m\u00ebnyr\u00eb t\u00eb p\u00ebrgjithshme, a \u00ebsht\u00eb e mundur p\u00ebr njeriun t\u00eb q\u00ebndroj\u00eb me T\u00eb? Ndon\u00ebse ky Per\u00ebndi pranoi t\u00eb udh\u00ebhiqte popullin e Izraelit, por ku dhe me cilin q\u00ebllim p\u00ebrfundimtar? Udh\u00ebt e Providenc\u00ebs s\u00eb Tij mbet\u00ebn t\u00eb pakuptueshme p\u00ebr Moisiun. N\u00eb m\u00ebnyr\u00eb t\u00eb mir\u00ebfillt\u00eb Zoti \u00ebsht\u00eb i pakapsh\u00ebm n\u00eb natyr\u00ebn e Tij t\u00eb thell\u00eb, i pashprehsh\u00ebm n\u00eb \u201cform\u00ebn\u201d e Qenies s\u00eb Tij.<\/span><\/p>\n

Vdekja e Moisiut \u00ebsht\u00eb simbolike: ai mb\u00ebrriti deri n\u00eb kufi t\u00eb \u201cTok\u00ebs s\u00eb Premtuar\u201d dhe atje, n\u00eb k\u00ebt\u00eb cak, vdiq, duke hedhur nga maja e nj\u00eb mali shikimin e tij mbi vendin ku Izraeli do t\u00eb gjente fatin e tij t\u00eb ri. Populli q\u00eb u zgjodh p\u00ebr nj\u00eb rol t\u00eb madh historik do t\u00eb udh\u00ebhiqej m\u00eb p\u00ebrpara nga nj\u00eb far\u00eb Jisui, Jisui, biri i Naviut, emri i t\u00eb cilit parathoshte ardhjen e Jisuit t\u00eb v\u00ebrtet\u00eb, Shp\u00ebtimtarit t\u00eb bot\u00ebs, i cili do t\u00eb na drejtoj\u00eb n\u00eb Mbret\u00ebrin\u00eb e premtuar (shih Ligji i Dyt\u00eb 34.4,9).<\/span><\/p>\n

I \u201cv\u00ebrteti\u201d u shfaq, por njer\u00ebzit nuk e njoh\u00ebn (shih Jn. 1.10). Ngjarja e tejkalonte n\u00eb m\u00ebnyr\u00eb t\u00eb pallogaritshme kapacitetin e tyre p\u00ebr t\u00eb kuptuar. I pari q\u00eb e njohu ishte sh\u00ebn Joan Pag\u00ebzori; prandaj edhe ai me t\u00eb drejt\u00eb u quajt m\u00eb i madhi \u201cmidis atyre q\u00eb lind\u00ebn nga grua\u201d, fundi i Ligjit dhe i Profet\u00ebve (shih Matth. 11.13). V\u00ebrtet, \u00e7far\u00eb fryme kishte Pag\u00ebzori! N\u00ebn paraqitjen e p\u00ebrulur t\u00eb nj\u00eb njeriu, diti t\u00eb njihte t\u00eb P\u00ebrjetshmin e para shekujve (shih Jn. 1.27,34).<\/span><\/p>\n

Si i vdeksh\u00ebm, Moisiu kishte nevoj\u00eb p\u00ebr konfirmime t\u00eb dukshme t\u00eb pushtetit q\u00eb iu dha nga lart. Gjithsesi, s\u2019mund t\u00eb lexojm\u00eb pa u dridhur nga frika Pentatekun dhe disa pasazhe t\u00eb librave historik\u00eb t\u00eb Dhiat\u00ebs s\u00eb Vjet\u00ebr: Gjith\u00e7ka ishte p\u00ebrmbushur n\u00eb Emrin e Zotit, p\u00ebrfshir\u00eb k\u00ebtu edhe genocidet (shih Ligji i Dyt\u00eb 2.34; 3.6; 20,16) si dhe asgj\u00ebsimin e t\u00eb pabindurve (Eks. 32.27-29). T\u00eb gjith\u00eb ata q\u00eb e kund\u00ebrshtonin Moisiun iu n\u00ebnshtroheshin nd\u00ebshkimeve t\u00eb ashpra dhe ndonj\u00ebher\u00eb ekzekutoheshin. Ai iu afrua malit Sina \u201ci djegur nga nj\u00eb zjarr i flakt\u00eb, n\u00eb vran\u00ebsir\u00eb e n\u00eb err\u00ebsir\u00eb dhe n\u00eb thellim e n\u00eb z\u00eb trumbete, e n\u00eb z\u00eb fjal\u00ebsh t\u00eb cil\u00ebn s\u2019mund ta duronin\u201d (shin Hebr. 12.18-20; Eks. 19.17-19).<\/span><\/p>\n

Me Krishtin v\u00ebrejm\u00eb t\u00eb kund\u00ebrt\u00ebn. Ai erdhi me p\u00ebrul\u00ebsi t\u00eb tejskajshme, si i fundit mes t\u00eb varf\u00ebrve, nuk kishte as vend \u201cku t\u00eb mb\u00ebshteste kok\u00ebn\u201d (Matth. 8.20). S\u2019kishte ndonj\u00eb post, as n\u00eb Shtet, madje as n\u00eb Sinagog\u00ebn e Ligjit, themeluar mbi zbules\u00ebn e Sinait q\u00eb Ai vet\u00eb i dha Moisiut (shih Jn. 5.46). Lindja e tij nuk ishte shkak frik\u00ebsimi p\u00ebr asnj\u00eb, p\u00ebrve\u00e7 Herodit. Krishti nuk iu kund\u00ebrvu askujt q\u00eb e hedh posht\u00eb at\u00eb. E kemi njohur si Pantokrator, t\u00eb T\u00ebr\u00ebfuqish\u00ebm, pik\u00ebrisht sepse \u201ce zbrazi veten e tij duke marr\u00eb form\u00eb sh\u00ebrb\u00ebtori\u201d (Fil. 2.7), aq sa nuk e kund\u00ebrshtoi dhun\u00ebn q\u00eb u ushtrua kund\u00ebr Tij dhe d\u00ebnimin me vdekje. Dhe \u00ebsht\u00eb e natyrshme: si Krijues, si M\u00ebsues i v\u00ebrtet\u00eb i t\u00eb gjithave sa ekzistojn\u00eb, Ai nuk hakmerret kund\u00ebr askujt. Erdhi p\u00ebr \u201ct\u00eb shp\u00ebtuar bot\u00ebn\u201d (shih Lluk. 9.56; Jn. 3.17; 12.47), duke na dh\u00ebn\u00eb plot\u00ebsin\u00eb e njohjes s\u00eb Per\u00ebndis\u00eb, i Vetmi i v\u00ebrtet\u00eb, Ati yn\u00eb. Ai na zbuloi Emrin e Atit. Na dha fjal\u00ebn q\u00eb vet\u00eb Ai mori nga Ati (shih Jn. 17.8). Ai na zbuloi Per\u00ebndin\u00eb si \u201cDrit\u00eb, dhe n\u00eb T\u00eb nuk ka pik\u00eb err\u00ebsire\u201d (I Jn. 1.5). Na zbuloi m\u00eb t\u00eb mrekullueshmin e mistereve: Per\u00ebndia \u00ebsht\u00eb nj\u00eb Qenie personale. Jo nj\u00eb person i vetmuar, por nj\u00eb trini hipostazash. U pag\u00ebzuam \u201cme Shpirt t\u00eb Shenjt\u00eb e me zjarr\u201d (Matth. 3.11).<\/span><\/p>\n

N\u00eb drit\u00ebn e k\u00ebtij zbulimi, e njohim tani udh\u00ebn q\u00eb t\u00eb \u00e7on n\u00eb p\u00ebrsosm\u00ebrin\u00eb e p\u00ebrjetshme (shih Matth. 5.48). Por bota vazhdon t\u00eb jetoj\u00eb n\u00eb rrethin vicioz t\u00eb problemeve tipike tok\u00ebsore: ekonomike, klasore, nacionale, raciale e t\u00eb tjera t\u00eb k\u00ebtij lloji. Mos ndoshta ngaq\u00eb njer\u00ebzit kan\u00eb dashur m\u00eb shum\u00eb err\u00ebsirat se Drit\u00ebn (shih Jn. 3.19)? Mos ndoshta sepse nuk d\u00ebshiruan me t\u00ebr\u00eb fuqit\u00eb e tyre T\u2019i ngjasonin duke e pasuar me zbatimin e urdh\u00ebrimeve t\u00eb Tij? Mos ndoshta sepse ata nuk i besuan k\u00ebshill\u00ebs s\u00eb Tij para shekujve, q\u00eb Per\u00ebndia vendosi t\u00eb na jepte pavdek\u00ebsin\u00eb bashk\u00eb me T\u00eb? Prandaj, e d\u00ebnuam veten n\u00eb shkat\u00ebrrim dhe n\u00eb vdekje.<\/span><\/p>\n

Nga vet\u00eb natyra, plani i Krijuesit p\u00ebr ne – t\u00eb na komunikoj\u00eb hyjnizimin n\u00eb Mbret\u00ebrin\u00eb e qiejve – p\u00ebrjashton \u00e7do form\u00eb detyrimi, \u00e7do paracaktim p\u00ebr ne. Kur nd\u00ebr- gjegj\u00ebsohemi n\u00eb lirin\u00eb ton\u00eb p\u00ebr pun\u00ebn e madhe q\u00eb na pret, ndiejm\u00eb duksh\u00ebm nj\u00eb entuziaz\u00ebm q\u00eb na \u00e7on te p\u00ebrpjekja: \u201cMbret\u00ebria e qiejve po p\u00ebson dhun\u00eb, dhe t\u00eb dhunshmit e rr\u00ebmbejn\u00eb\u201d (Matth. 11.12). A nuk u mor me dhun\u00eb Mbret\u00ebria e qiejve? \u00c7far\u00eb p\u00ebrpjekje dhe \u00e7far\u00eb mundimesh nuk do t\u00eb hiqnim p\u00ebr t\u00eb arritur artin e madh, nj\u00eb shkenc\u00eb t\u00eb denj\u00eb p\u00ebr k\u00ebt\u00eb em\u00ebr madje dhe p\u00ebr t\u00eb b\u00ebr\u00eb karrier\u00eb? Megjithat\u00eb, e gjith\u00eb kjo \u00ebsht\u00eb e pakuptimt\u00eb para \u201cmbret\u00ebris\u00eb s\u00eb paprishshme\u201d (Hebr. 12.28)! P\u00ebrvoja dymij\u00ebvje\u00e7are e Kish\u00ebs s\u00eb Krishtit e tregon qart\u00eb: Q\u00eb kur fillojm\u00eb t\u00eb reduktojm\u00eb dimensionet e Zbules\u00ebs q\u00eb na u dha, Drita q\u00eb na u d\u00ebftua pak nga pak fillon t\u00eb mos na t\u00ebrheq\u00eb. P\u00ebr t\u00eb qen\u00eb i krishter\u00eb, p\u00ebr t\u00eb ruajtur n\u00eb shpirtin ton\u00eb nj\u00eb shpres\u00eb t\u00eb zjarrt\u00eb, duhet t\u00eb kemi guxim t\u00eb marr\u00eb: \u201cKini besim, un\u00eb e munda bot\u00ebn\u201d (Jn. 16.33), tha Zoti. N\u00eb k\u00ebt\u00eb rast, Ai \u201ce mundi\u201d, jo si Per\u00ebndi, por duke qen\u00eb njeri, pasi e mbajti me t\u00eb v\u00ebrtet\u00eb njerishm\u00ebrin\u00eb ton\u00eb.<\/span><\/p>\n

Fjala e mish\u00ebruar e Atit kishte nj\u00eb fytyr\u00eb, n\u00eb greqisht prosopon (shih Matth. 17.2; Lluk. 9.29). Duke folur p\u00ebr Atin qiellor, Krishti thot\u00eb gjithashtu: \u201cShikoni, mos p\u00ebr\u00e7moni nj\u00eb nga k\u00ebta t\u00eb vegjlit; sepse po ju them juve, se engj\u00ebjt e tyre n\u00eb qiejt shohin gjithnj\u00eb faqen e Atit tim q\u00eb \u00ebsht\u00eb n\u00eb qiejt\u201d (Matth. 18.10) Dhe p\u00ebrs\u00ebri: \u201cAi q\u00eb m\u00eb ka par\u00eb mua, ka par\u00eb Atin\u201d (Jn. 14.9).<\/span><\/p>\n

Para s\u00eb gjithash, fytyra e tregon njeriun si \u00ebsht\u00eb. Prandaj p\u00ebrdoret shpesh nocioni i fytyr\u00ebs p\u00ebr t\u00eb sh\u00ebnjuar vet\u00eb njeriun. N\u00eb Bib\u00ebl, mund t\u00eb kuptojm\u00eb pasazhe t\u00eb shumta pik\u00ebrisht n\u00eb k\u00ebt\u00eb kuptim: \u201cPastaj Izraeli i tha Josifit: Un\u00eb nuk mendoja t\u00eb shikoja p\u00ebrs\u00ebri fytyr\u00ebn t\u00ebnde [d.m.th. ty vet\u00eb]\u201d (Gjen. 48.11). N\u00eb stadin e fundit t\u00eb zhvillimit t\u00eb tij semantik, kjo fjal\u00eb \u00ebsht\u00eb p\u00ebrdorur (n\u00eb fjalorin teologjik t\u00eb Lindjes s\u00eb krishter\u00eb) p\u00ebr t\u00eb sh\u00ebnjuar tre Personat e Trinis\u00eb s\u00eb Shenjt\u00eb dhe t\u00eb bashk\u00ebsubstancshme; n\u00eb Per\u00ebndim, fjala persona ka njohur nj\u00eb zhvillim q\u00eb shkon n\u00eb t\u00eb nj\u00ebjtin kuptim: nj\u00eb esenc\u00eb – tre persona.<\/span>
E kuptojm\u00eb zbulimin e Per\u00ebndis\u00eb si UN\u00cb JAM AI Q\u00cb JAM n\u00eb kuptimin e m\u00ebposht\u00ebm: Nuk i p\u00ebrcakton esenca personat n\u00eb thell\u00ebsin\u00eb e tyre, por t\u00eb tre personat, duke mos qen\u00eb koncepte abstrakte dhe boshe nga p\u00ebrmbajtja ontologjike, jan\u00eb mbajt\u00ebs t\u00eb natyr\u00ebs s\u00eb tyre, t\u00eb esenc\u00ebs s\u00eb tyre; jan\u00eb persona thelb\u00ebsor\u00eb. Ky dimension i \u201cpersonit\u201d \u00ebsht\u00eb themeli i gjall\u00eb i Qenies hyjnore. P\u00ebr ta formuluar k\u00ebt\u00eb zbulim me m\u00eb tep\u00ebr mjesht\u00ebri, Et\u00ebrit preferuan t\u00eb p\u00ebrdornin termin filozofik t\u00eb hipostaz\u00ebs (n\u00eb greqisht e transliteruar, hypostasis, n\u00eb latinisht, substantia). N\u00eb terminologjin\u00eb e filozofis\u00eb greke, koncepti hipostaz\u00eb shprehte \u201cat\u00eb q\u00eb ekzistonte realisht\u201d; ai mund t\u00eb aplikohej p\u00ebr gj\u00ebra, p\u00ebr njeriun dhe Per\u00ebndin\u00eb, dhe shpesh p\u00ebrdorej si sinonim i esenc\u00ebs. N\u00eb Dhiat\u00ebn e Re, kjo fjal\u00eb haset vet\u00ebm pes\u00eb her\u00eb. N\u00eb letr\u00ebn drejtuar Hebrenjve, p\u00ebrdoret p\u00ebr her\u00eb t\u00eb par\u00eb p\u00ebr t\u00eb sh\u00ebnjuar personin e Atit: \u201ckarakteri [hipostaz\u00eb] i qenies s\u00eb atij\u201d (Hebr. 1.3); m\u00eb tutje p\u00ebrkthehet si garanci: \u201cbesimi \u00ebsht\u00eb garancia e t\u00eb mirave q\u00eb shpresojm\u00eb\u201d (Hebr. 11.1). Diku tjet\u00ebr, n\u00eb t\u00eb nj\u00ebjt\u00ebn let\u00ebr (Hebr. 3.14) dhe n\u00eb letr\u00ebn e dyt\u00eb drejtuar Korinthasve, fjala hipostaz\u00eb p\u00ebrkthehet me \u201cbesim\u201d ose siguri: \u201cAt\u00eb q\u00eb flas me k\u00ebt\u00eb siguri p\u00ebr t\u2019u mburrur\u201d (II Kor. 11.17); (shih II Kor. 9.4). N\u00eb \u00e7do rast, theksi vendoset mbi sigurin\u00eb e asaj p\u00ebr t\u00eb cil\u00ebn b\u00ebhet fjal\u00eb.<\/span><\/p>\n

N\u00eb teologjin\u00eb lindore, p\u00ebrdorimi i termit \u201chipostaz\u00eb\u201d nuk e ka eliminuar at\u00eb t\u00eb \u201cpersonit\u201d; jan\u00eb p\u00ebrdorur paralelisht p\u00ebr at\u00eb, duke theksuar gjithsesi r\u00ebnd\u00ebsin\u00eb ontologjike t\u00eb personit n\u00eb Qenien hyjnore. P\u00ebr ta th\u00ebn\u00eb ndryshe, duke t\u00ebrhequr v\u00ebmendjen mbi k\u00ebt\u00eb parim, Et\u00ebrit e prezantonin si themelin (\u201csubstanc\u00eb\u201d) e t\u00eb gjith\u00eb Qenies, si Ai q\u00eb jeton realisht, q\u00eb \u00ebsht\u00eb Per\u00ebndi absolut dhe i v\u00ebrtet\u00eb. Atij i drejtohet lutja jon\u00eb personale (ball\u00eb p\u00ebr ball\u00eb), dhe aspak esenc\u00ebs, pasi Ai \u00ebsht\u00eb parimi i par\u00eb.<\/span><\/p>\n

\u201cHipostaticiteti\u201d \u00ebsht\u00eb dimensioni i par\u00eb dhe i fundit. \u00cbsht\u00eb burimi i gjith\u00e7kaje dhe fundi i \u00e7do gj\u00ebje; \u00ebsht\u00eb parimi q\u00eb p\u00ebrmbledh gjith\u00e7ka, jasht\u00eb s\u00eb cil\u00ebs asgj\u00eb nuk ekziston, as nuk mund t\u00eb ekzistoj\u00eb. Atje ku ky parim \u00ebsht\u00eb i mang\u00ebt, nuk ka asnj\u00eb qenie; ka vet\u00ebm vdekje, vet\u00ebm hi\u00e7 (shih Jn. 1.1-3).<\/span><\/p>\n

\u00cbsht\u00eb e kuptueshme p\u00ebr mendjen njer\u00ebzore t\u00eb drejtohet drejt parimit suprem, drejt dimensionit t\u00eb par\u00eb dhe t\u00eb fundit t\u00eb Qenies. N\u00ebse ndjekim arsyen ton\u00eb n\u00eb gjendjen e saj t\u00eb natyrshme pas r\u00ebnies dhe t\u00eb ngrihemi n\u00ebp\u00ebrmjet mendimit drejt Absolutit, n\u00eb vend q\u00eb ta l\u00ebm\u00eb veten t\u00eb drejtohemi nga zbulimi i k\u00ebsaj Qenieje, do t\u00eb arrijm\u00eb, le t\u00eb themi fatalisht, n\u00eb mohimin e karakterit personal t\u00eb k\u00ebtij Absoluti prodhuar nga imagjinata jon\u00eb. P\u00ebr momentin, do doja t\u00eb t\u00ebrhiqja v\u00ebmendjen tuaj p\u00ebr dy \u00e7\u00ebshtje t\u00eb k\u00ebtij fenomeni tragjik. E para, ka t\u00eb b\u00ebj\u00eb me karakterin jo personal t\u00eb ligjeve t\u00eb logjik\u00ebs, d.m.th. t\u00eb vet\u00eb struktur\u00ebs s\u00eb mendimit racional. E dyta, \u00ebsht\u00eb pamund\u00ebsia p\u00ebr t\u2019i aplikuar Absolutit kufizimet e \u201cm\u00ebnyr\u00ebs son\u00eb t\u00eb ekzistenc\u00ebs\u201d, ve\u00e7an\u00ebrisht n\u00eb gjendjen e individit, q\u00eb \u00ebsht\u00eb kuptuar gabimisht me at\u00eb t\u00eb personit. K\u00ebtu, me fjal\u00eb t\u00eb tjera, jemi n\u00eb prani t\u00eb nj\u00eb konfuzioni mes dy koncepteve t\u00eb kund\u00ebrta: individi dhe personi. I pari \u00ebsht\u00eb kufiri ekstrem i ndarjes, i dyti \u00ebsht\u00eb mbajt\u00ebs i t\u00ebr\u00eb Qenies. Zhvillimi logjik i k\u00ebtij konfuzioni t\u00eb bezdissh\u00ebm arrin n\u00eb mohimin e q\u00ebndrueshm\u00ebris\u00eb s\u00eb kozmosit t\u00eb krijuar n\u00eb p\u00ebrgjith\u00ebsi. N\u00eb thelb t\u00eb ontologjis\u00eb s\u00eb krishter\u00eb gjendet zbulimi: UN\u00cb JAM AI Q\u00cb JAM = QENIA JAM UN\u00cb. Po e p\u00ebrs\u00ebrit: atje ku ky parim personal \u00ebsht\u00eb i mang\u00ebt, nuk ka asnj\u00eb Qenie. P\u00ebr t\u2019i shp\u00ebtuar humner\u00ebs s\u00eb mosqenies, duhet t\u00eb braktisim metod\u00ebn filozofike q\u00eb konsiston n\u00eb t\u00eb shtjelluarit duke filluar nga vetja jon\u00eb. N\u00eb t\u00eb kund\u00ebrt, duhet ta nd\u00ebrtojm\u00eb t\u00ebr\u00eb jet\u00ebn ton\u00eb mbi shk\u00ebmbin e zbules\u00ebs s\u00eb Sinait, q\u00eb p\u00ebrfundon me p\u00ebrsosm\u00ebrin\u00eb e ardhjes s\u00eb Krishtit dhe zbritjen e Shpirtit t\u00eb Shenjt\u00eb mbi njer\u00ebzimin. Lutje e krishter\u00eb \u00ebsht\u00eb kur njeriu i krijuar q\u00ebndron para hyjnis\u00eb si person: nj\u00eb lutje p\u00ebrball\u00eb Tij. Ashtu sikurse edhe n\u00eb planin njer\u00ebzor, personi formohet dhe zhvillohet n\u00eb marr\u00ebdh\u00ebnie me personat e tjer\u00eb, edhe n\u00eb planin e Qenies s\u00eb p\u00ebrjetshme, ai patjet\u00ebr duhet t\u00eb hyj\u00eb n\u00eb kungim me personin absolut t\u00eb Per\u00ebndis\u00eb. Hyrja n\u00eb k\u00ebt\u00eb kungim na \u00ebsht\u00eb dh\u00ebn\u00eb n\u00eb porosit\u00eb e Ungjillit t\u00eb Krishtit. Zbatimi i tyre e hedh personin njer\u00ebzor n\u00eb pafund\u00ebsin\u00eb e jet\u00ebs kozmike. E b\u00ebn t\u00eb takoj\u00eb, ndonj\u00ebher\u00eb t\u00eb ndesh\u00eb dhe t\u00eb zbuloj\u00eb gjith\u00e7ka q\u00eb ekziston n\u00eb sfer\u00ebn shpirt\u00ebrore t\u00eb kozmosit. E \u00e7on deri n\u00eb limitin mes t\u00eb krijuar\u00ebs dhe t\u00eb pakrijuar\u00ebs. Ai (pra zbatimi) e ballafaqon \u00e7do person me ngjarjen m\u00eb t\u00eb r\u00ebnd\u00ebsishme t\u00eb jet\u00ebs s\u00eb tij: t\u00eb vet\u00ebp\u00ebrcaktohet n\u00eb lirin\u00eb e tij p\u00ebr p\u00ebrjet\u00ebsin\u00eb.<\/span><\/p>\n

\u201cJa, ky tek \u00ebsht\u00eb v\u00ebn\u00eb p\u00ebr r\u00ebnien dhe p\u00ebr ngritjen e shum\u00eb vetave\u201d… Nj\u00eb shpat\u00eb e zjarrt\u00eb ka p\u00ebr t\u00eb shpuar \u00e7do shpirt q\u00eb ka vendosur t\u00eb ndjek\u00eb Krishtin deri n\u00eb fund, \u201cq\u00eb t\u00eb zbulohen mendimet e shum\u00eb zemrave\u201d (shih Lluk. 2.34-35). T\u00eb jesh i krishter\u00eb, do t\u00eb thot\u00eb t\u00eb hysh n\u00eb luft\u00eb \u201ckund\u00ebr autoriteteve, kund\u00ebr pushteteve, kund\u00ebr bot\u00ebsunduesve t\u00eb err\u00ebsir\u00ebs s\u00eb k\u00ebsaj jete, kund\u00ebr shpirtrave t\u00eb s\u00eb keqes n\u00eb qiellor\u00ebt\u201d (Ef. 6.12). Askush, absolutisht askush nuk do t\u00eb dal\u00eb fitimtar nga kjo luft\u00eb, n\u00ebse nuk \u00ebsht\u00eb me Krishtin q\u00eb e mundi bot\u00ebn. Mendja kozmike e Lu\u00e7iferit do ta josh\u00eb shpirtin me k\u00ebt\u00eb apo at\u00eb mendim, dhe do ta shtyj\u00eb njeriun ta ndjek\u00eb. Do t\u2019i komunikoj\u00eb nj\u00eb s\u00ebmundje t\u00eb vdekshme: krenarin\u00eb. Suksesin e tij m\u00eb t\u00eb madh e arriti me st\u00ebrgjyshin ton\u00eb Adam, duke i futur d\u00ebshir\u00ebn p\u00ebr vet\u00ebhyjnizim; deri tani, v\u00ebrejm\u00eb se kjo d\u00ebshir\u00eb \u00ebsht\u00eb nj\u00eb nga arm\u00ebt m\u00eb t\u00eb fuqishme kund\u00ebr njeriut. Shumica e njer\u00ebzve kan\u00eb hyr\u00eb n\u00eb luft\u00eb kund\u00ebr Per\u00ebndis\u00eb, dhe vazhdojn\u00eb ta b\u00ebjn\u00eb k\u00ebt\u00eb. Asnj\u00eb konflikt me Per\u00ebndin\u00eb nuk \u00ebsht\u00eb pa rrezik, por \u00e7do konflikt nuk buron medoemos nga ndonj\u00eb rr\u00ebnj\u00eb e keqe. Madje disa konflikte u vler\u00ebsuan nga Per\u00ebndia, p\u00ebr shembull sprovat e Jovit, t\u00eb Jakovit, t\u00eb apostull Pavlit. Kur n\u00eb shpirtin e njeriut ngrihet nj\u00eb kund\u00ebrshtim i Per\u00ebndis\u00eb n\u00eb em\u00ebr t\u00eb drejt\u00ebsis\u00eb, t\u00eb dashuris\u00eb dhe t\u00eb s\u00eb v\u00ebrtet\u00ebs supreme, mund q\u00eb papritur t\u00eb duket se \u00ebsht\u00eb pik\u00ebrisht Ai q\u00eb \u00ebsht\u00eb e mira supreme dhe dashuria pa kufi. At\u00ebher\u00eb njeriu del nga kjo luft\u00eb jo vet\u00ebm pa qortim, por edhe me bekim t\u00eb shum\u00ebzuar dhe si i zgjedhur, si\u00e7 e shikojm\u00eb n\u00eb shembujt e lartp\u00ebrmendur, t\u00eb Izraelit, t\u00eb Jovit, t\u00eb Pavlit, si dhe t\u00eb profet\u00ebve, Moisiut, Ilias dhe Jonait.<\/span><\/p>\n

N\u00eb k\u00ebt\u00eb sh\u00ebnim t\u00eb shkurt\u00ebr, n\u00eb fakt flas p\u00ebr at\u00eb q\u00eb kam jetuar vet\u00eb; ky \u201cp\u00ebrjetim\u201d p\u00ebrmbledh m\u00eb shum\u00eb se nj\u00eb gjysm\u00eb shekulli. E di se tani ndodhem n\u00eb nj\u00eb rrezik t\u00eb madh; me t\u00eb v\u00ebrtet\u00eb, jemi hedhur n\u00eb nj\u00eb oqean t\u00eb madh, ku forcat tona individuale jan\u00eb tmerr\u00ebsisht t\u00eb pamjaftueshme. Gjithashtu tani e di se po t\u00eb mos isha kapur fort me t\u00eb dyja duart n\u00eb cepin e rrob\u00ebs s\u00eb Krishtit, prej koh\u00ebsh do t\u00eb kisha humbur. Por p\u00ebrs\u00ebri, marr guximin t\u00eb p\u00ebrmend shembullin e apostullit t\u00eb madh Pav\u00ebl, i cili flet p\u00ebr luft\u00ebn e tij kund\u00ebr Krishtit: \u201cQ\u00eb m\u00eb p\u00ebrpara isha blasfemues, e p\u00ebrndjek\u00ebs e shar\u00ebs, por u p\u00ebrd\u00eblleva, sepse pa ditur i b\u00ebra n\u00eb padituri\u201d (I Tim. 1.13). Edhe n\u00eb rastin tim, Zoti nuk i mori si shkelje lutjet e mia, ndonj\u00ebher\u00eb tep\u00ebr t\u00eb pacipa, kur luftoja kund\u00ebr Tij n\u00eb momente pik\u00ebllimi t\u00eb madh p\u00ebr veten, apo p\u00ebr bot\u00ebn. Nuk ka asnj\u00eb dyshim q\u00eb Krishti iu p\u00ebrgjigj munges\u00ebn s\u00eb njohuris\u00eb sime, ose m\u00eb tep\u00ebr, padituris\u00eb sime totale, sikurse i p\u00ebrgjigjet nj\u00eb at\u00eb ose nj\u00eb n\u00ebn\u00eb r\u00ebnkimeve t\u00eb f\u00ebmij\u00ebs s\u00eb s\u00ebmur\u00eb.<\/span><\/p>\n

Atmosfera e bot\u00ebs q\u00eb na rrethon nuk e favorizon lutjen dhe nuk ndihmon \u201ct\u00eb jetosh\u201d teologjin\u00eb p\u00ebrmes saj. N\u00eb shkret\u00ebtir\u00eb, ku p\u00ebrball\u00eb vetes ke vet\u00ebm Per\u00ebndin\u00eb, ka or\u00eb ku mendja e atij q\u00eb lutet \u00ebsht\u00eb totalisht e zhytur n\u00eb T\u00eb. At\u00ebher\u00eb teologjia b\u00ebhet gjendja normale e mendjes son\u00eb. Arrijm\u00eb n\u00eb teologjin\u00eb e v\u00ebrtet\u00eb n\u00ebp\u00ebrmjet betej\u00ebs s\u00eb madhe e t\u00eb palodhur, e cila konsiston n\u00eb p\u00ebrmbushjen e porosive t\u00eb Krishtit. <\/span><\/p>\n

Lutja e pendimit shoq\u00ebruar me lot t\u00eb hidhur na shkul nga t\u00eb gjitha format e m\u00ebkatit. Duke pastruar mendjen dhe zemr\u00ebn, ajo i b\u00ebn k\u00ebto t\u00eb afta t\u00eb perceptojn\u00eb veprimet e Shpirtit Hyjnor, aq sa t\u00eb shikojn\u00eb Drit\u00ebn e pakrijuar. Pik\u00ebrisht n\u00eb k\u00ebt\u00eb gjendje njeriu q\u00eb lutet b\u00ebhet teolog, sepse sodit realitetet e bot\u00ebs qiellore si t\u00eb dukshme. Kjo do t\u00eb thot\u00eb \u201ct\u00eb jetosh\u201d teologjin\u00eb. Megjithat\u00eb, Per\u00ebndin\u00eb mund ta jetojm\u00eb vet\u00ebm n\u00eb energjit\u00eb e Tij, n\u00eb d\u00ebftimet dhe zbulimet e Tij, por n\u00eb asnj\u00eb m\u00ebnyr\u00eb n\u00eb esenc\u00ebn e Tij. Esenca e Qenies hyjnore nuk iu komunikohet qenieve t\u00eb krijuara \u201csipas ikon\u00ebs dhe ngjashm\u00ebris\u00eb\u201d, njer\u00ebzve dhe engj\u00ebjve. Prandaj ajo (esenca) mbetet e panjohur n\u00eb jet\u00eb t\u00eb jet\u00ebve. P\u00ebr krijes\u00ebn e arsyeshme, Qenia e Per\u00ebndis\u00eb \u00ebsht\u00eb nj\u00eb \u201ce dh\u00ebn\u00eb e past\u00ebr\u201d. Q\u00ebndrojm\u00eb p\u00ebrpara Tij me \u00e7udi, dhe nuk mund t\u00eb dep\u00ebrtojm\u00eb m\u00eb tej n\u00eb k\u00ebt\u00eb \u201cmister t\u00eb madh\u201d. Duke u gjykuar t\u00eb denj\u00eb p\u00ebr t\u00eb marr\u00eb n\u00eb mendjen ton\u00eb frym\u00ebn e Shpirtit hyjnor dhe n\u00eb zemr\u00ebn ton\u00eb prekjet e gishtit t\u00eb Tij krijues, e shikojm\u00eb Per\u00ebndin\u00eb n\u00eb jet\u00ebn e Tij t\u00eb p\u00ebrjetshme, por \u201cpjes\u00ebrisht\u201d, vet\u00ebm sa p\u00ebr t\u2019u nisur. P\u00ebrjet\u00ebsia e Tij e shenjt\u00eb dhe shk\u00eblqyese hapet p\u00ebrgjysm\u00eb para nesh. Arrijm\u00eb t\u00eb kuptojm\u00eb se t\u00ebr\u00eb manifestimet e Tij n\u00eb asnj\u00eb m\u00ebnyr\u00eb nuk mund t\u00eb bien n\u00eb kund\u00ebrshtim me natyr\u00ebn e Tij. Prandaj ndonj\u00ebher\u00eb, n\u00eb veprat e Et\u00ebrve t\u00eb shenjt\u00eb takojm\u00eb formulime, t\u00eb cilat i pranojm\u00eb vet\u00ebm n\u00eb m\u00ebnyr\u00eb t\u00eb kusht\u00ebzuar. Nj\u00eb shembull tipik e gjejm\u00eb n\u00eb Letr\u00ebn e apostull Petros: \u201cQ\u00eb me an\u00eb t\u00eb k\u00ebtyre t\u00eb b\u00ebheni pjes\u00ebtar\u00eb t\u00eb natyr\u00ebs hyjnore\u201d (II Petr. 1.4). E kuptojm\u00eb at\u00eb q\u00eb apostulli Petro do t\u00eb thot\u00eb, por nga pik\u00ebpamja terminologjike kjo shprehje nuk \u00ebsht\u00eb e sakt\u00eb. Faktikisht, vet\u00ebm energjia e pakrijuar e jet\u00ebs s\u00eb Per\u00ebndis\u00eb i komunikohet njeriut, por n\u00eb asnj\u00eb m\u00ebnyr\u00eb natyra-esenc\u00eb e Tij.<\/span><\/p>\n

P\u00ebr veten time, q\u00eb t\u00eb kuptoj m\u00eb leht\u00eb n\u00eb nd\u00ebrgjegjen time themelet e bes\u00ebs son\u00eb – si\u00e7 e b\u00ebjm\u00eb n\u00eb nj\u00eb m\u00ebnyr\u00eb m\u00eb t\u00eb p\u00ebrgjithshme n\u00eb Kish\u00eb me Simbolin e Bes\u00ebs: \u201cBesoj n\u00eb nj\u00eb Per\u00ebndi, At\u00eb t\u00eb t\u00ebr\u00ebfuqish\u00ebm…\u201d – solla at\u00eb q\u00eb u paraqit m\u00eb lart n\u00eb disa formula t\u00eb shkurtra: \u201cUN\u00cb JAM AI Q\u00cb JAM\u201d (Eks. 3.14), \u201cShkoni pra e m\u00ebsoni gjith\u00eb kombet, dhe i pag\u00ebzoni n\u00eb emrin e Atit e t\u00eb Birit dhe t\u00eb Shpirtit t\u00eb Shenjt\u00eb. Edhe i m\u00ebsoni ata t\u00eb ruajn\u00eb gjith\u00eb sa ju kam porositur ju. Edhe ja, un\u00eb jam bashk\u00eb me ju gjith\u00eb dit\u00ebt deri n\u00eb mbarim t\u00eb jet\u00ebs\u201d (Matth. 28.19-20). E till\u00eb \u00ebsht\u00eb zbulesa baz\u00eb, mbi t\u00eb cil\u00ebn nd\u00ebrtohet t\u00ebr\u00eb jeta jon\u00eb.<\/span><\/p>\n

Duke e kuptuar n\u00eb parimin hipostaz\u00eb-person, Qenia hyjnore mbetet p\u00ebrjet\u00ebsisht \u201ctjet\u00ebr\u201d p\u00ebr qeniet e krijuara \u201csipas ikon\u00ebs dhe ngjashm\u00ebris\u00eb\u201d. Ky \u201ctjet\u00ebr\u201d \u00ebsht\u00eb Miku yn\u00eb shum\u00eb i dashur, pashprehimisht i af\u00ebrt, pamatshm\u00ebrisht i \u00e7muar (shih Jn. 15.13-15).<\/span><\/p>\n

Duke e kuptuar n\u00eb \u201caspektin\u201d e esenc\u00ebs, Qenia hyjnore e transhendon plot\u00ebsisht krijes\u00ebn. Duke e kuptuar n\u00eb \u201caspektin\u201d e energjis\u00eb – akti i jet\u00ebs – Qenia hyjnore, n\u00eb t\u00ebr\u00eb plot\u00ebsin\u00eb e saj, hyn n\u00eb nj\u00eb marr\u00ebdh\u00ebnie reale me krijes\u00ebn e arsyeshme; tek ata q\u00eb jan\u00eb shp\u00ebtuar ai b\u00ebhet \u201ci p\u00ebrhersh\u00ebm\u201d p\u00ebr krijes\u00ebn (shih Ef. 3.19).<\/span><\/p>\n

Qenia hyjnore, si Qenie n\u00eb vetvete e p\u00ebrjetshme dhe esenc\u00eb, duke mos u kusht\u00ebzuar nga asgj\u00eb dhe duke p\u00ebrjashtuar \u00e7do proces teogonik, paraqitet si nj\u00eb \u201ce dh\u00ebn\u00eb e past\u00ebr\u201d te mendjet e krijuara q\u00eb e sodisin.<\/span><\/p>\n

Qenia hyjnore, absolutisht e realizuar dhe e aktualizuar, p\u00ebrjashton pranin\u00eb n\u00eb T\u00eb t\u00eb mund\u00ebsive-potencialeve t\u00eb pazhvilluara; prandaj Ai mund t\u00eb sh\u00ebnjohet si \u201caktivitet i past\u00ebr\u201d.<\/span><\/p>\n

Si e dh\u00ebn\u00eb, Ai nuk i komunikohet krijes\u00ebs; Ai mbetet p\u00ebrjet\u00ebsisht nj\u00eb mister i padep\u00ebrtuesh\u00ebm p\u00ebr \u00e7do lutje, p\u00ebr \u00e7do krijes\u00eb.<\/span><\/p>\n

Ai aktivitet – akt-energji-jet\u00eb – Ai \u00ebsht\u00eb i komunikuesh\u00ebm n\u00eb t\u00ebr\u00eb plot\u00ebsin\u00eb e tij dhe n\u00eb t\u00ebr\u00eb pafund\u00ebsin\u00eb e tij te qeniet e arsyeshme, t\u00eb krijuara \u201csipas ikon\u00ebs dhe ngjashm\u00ebris\u00eb\u201d.<\/span><\/p>\n

Krishti Jisu, duke qen\u00eb edhe vet\u00eb ai njeri (I Tim. 2.5), tregoi se jeta hyjnore \u00ebsht\u00eb e komunikueshme n\u00eb t\u00ebr\u00eb plot\u00ebsin\u00eb e saj te natyra njer\u00ebzore. Per\u00ebndi-njeriu, Ai \u00ebsht\u00eb masa e t\u00ebr\u00eb gj\u00ebrave, hyjnore dhe njer\u00ebzore, dhe themeli unik i \u00e7do gjykimi. Gjith\u00e7ka q\u00eb rr\u00ebfejm\u00eb n\u00eb lidhje me njerishm\u00ebrin\u00eb e Krishtit paraqitet si zbulim i planit t\u00eb Per\u00ebndis\u00eb Krijues mbi njeriun (shih Ef. 1.4-10). Ashtu sikund\u00ebr n\u00eb njerishm\u00ebrin\u00eb e tij Krishti mbante \u201ctrup\u00ebrisht \u00e7do plot\u00ebsi t\u00eb hyjnis\u00eb\u201d (Kol. 2.9) dhe \u201cu ul bashk\u00eb me Atin e tij n\u00eb fron\u201d (shih Apok. 3.21), po k\u00ebshtu secili nga ne \u00ebsht\u00eb thirrur n\u00eb t\u00eb nj\u00ebjt\u00ebn mas\u00eb hyjnizimi (shih Ef. 4.12-13), p\u00ebrmes urdh\u00ebrimit hyjnor: \u201cJini t\u00eb p\u00ebrsosur si Ati juaj qiellor \u00ebsht\u00eb i p\u00ebrsosur\u201d (Matth. 5.48). P\u00ebrndryshe, ky urdh\u00ebrim nuk do kishte ekzistuar.<\/span><\/p>\n

Shenjtor\u00ebt, t\u00eb hyjnizuar plot\u00ebsisht nga dhurata e hirit, jan\u00eb t\u00eb p\u00ebrfshir\u00eb n\u00eb aktin e p\u00ebrjetsh\u00ebm t\u00eb Per\u00ebndis\u00eb deri n\u00eb at\u00eb pik\u00eb, sa t\u00ebr\u00eb ve\u00e7orit\u00eb (atributet) e hyjnis\u00eb u jan\u00eb transmetuar; kjo edhe deri n\u00eb identitet, pasi n\u00eb ta Per\u00ebndia do t\u00eb jet\u00eb \u201ct\u00eb gjitha mbi t\u00eb gjitha\u201d (shih I Kor. 15.28). Deri n\u00eb \u201cidentitet\u201d, por vet\u00ebm n\u00eb planin e aktit (energjis\u00eb), d.m.th. t\u00eb p\u00ebrmbajtjes s\u00eb jet\u00ebs s\u00eb Per\u00ebndis\u00eb, dhe n\u00eb asnj\u00eb m\u00ebnyr\u00eb sipas esenc\u00ebs. Edhe njeriu i hyjnizuar \u201cderi n\u00eb pik\u00ebn e fundit\u201d do t\u00eb mbetet p\u00ebrjet\u00ebsisht i ndrysh\u00ebm nga Per\u00ebndia, p\u00ebr sa i p\u00ebrket origjin\u00ebs s\u00eb tij: Per\u00ebndia \u00ebsht\u00eb Qenia q\u00eb nga vetvetja \u00ebsht\u00eb Krijuesi i gjith\u00e7kaje q\u00eb ekziston n\u00eb qiej e mbi dh\u00e9, nd\u00ebrsa njer\u00ebzit ekzistojn\u00eb si krijesa.<\/span><\/p>\n

Fjal\u00ebt: \u201cderi n\u00eb identitet, por vet\u00ebm n\u00eb planin e aktit\u201d japin p\u00ebrshtypjen e nj\u00eb far\u00eb zbutjeje, frenimi, degradimi. Realisht, nuk \u00ebsht\u00eb asgj\u00eb. Dhuntia e Per\u00ebndis\u00eb tek ata q\u00eb jan\u00eb shp\u00ebtuar m\u00eb Krishtin \u00ebsht\u00eb kaq e madhe, madje kaq e pafundme, sa asnj\u00eb mendje njer\u00ebzore s\u2019\u00ebsht\u00eb n\u00eb gjendje ta paraqes\u00eb n\u00eb limitet e tok\u00ebs. Duke krijuar njeriun \u201csipas ikon\u00ebs dhe ngjashm\u00ebris\u00eb s\u00eb tij\u201d, Per\u00ebndia p\u00ebrs\u00ebritet vet\u00eb te ne. T\u00eb shp\u00ebtuarit do t\u00eb marrin t\u00ebr\u00eb plot\u00ebsin\u00eb e jet\u00ebs hyjnore – pa fillim dhe pa fund – n\u00eb zot\u00ebrim t\u00eb paprishsh\u00ebm. Per\u00ebndia \u00ebsht\u00eb i kudopranish\u00ebm dhe i gjith\u00ebditur; duke q\u00ebndruar n\u00eb Shpirtin e Shenjt\u00eb, edhe shenjtor\u00ebt b\u00ebhen \u201ct\u00eb kudopranish\u00ebm e t\u00eb gjith\u00ebditur\u201d. Per\u00ebndia \u00ebsht\u00eb e v\u00ebrtet\u00eb dhe jet\u00eb (shih Jn. 14.6); n\u00eb T\u00eb edhe shenjtor\u00ebt b\u00ebhen t\u00eb gjall\u00eb dhe t\u00eb v\u00ebrtet\u00eb. Per\u00ebndia \u00ebsht\u00eb mir\u00ebsi, dashuri plot\u00ebsisht e p\u00ebrsosur, q\u00eb p\u00ebrqafon gjith\u00e7ka q\u00eb ekziston; n\u00eb Shpirtin e Shenjt\u00eb, edhe shenjtor\u00ebt p\u00ebrqafojn\u00eb me dashuri mbar\u00eb bot\u00ebn, t\u00ebr\u00eb universin. Akti i Qenies hyjnore \u00ebsht\u00eb pa fillim; n\u00eb baz\u00eb t\u00eb pjes\u00ebmarrjes s\u00eb tyre n\u00eb k\u00ebt\u00eb akt, edhe t\u00eb hyjnizuarit b\u00ebhen \u201cpa fillim\u201d. Per\u00ebndia \u00ebsht\u00eb Drit\u00eb, n\u00eb T\u00eb nuk ka kurrfar\u00eb err\u00ebsire (shih I Jn. 1.5); n\u00ebp\u00ebrmjet banimit t\u00eb Tij te shenjtor\u00ebt (shih Matth. 13.43; Jn. 14.23; Apok. 7.15; 21.3), Ai i b\u00ebn edhe k\u00ebta \u201cdrit\u00eb t\u00eb past\u00ebr\u201d. Qenia hyjnore \u00ebsht\u00eb aktivitet i past\u00ebr; ata q\u00eb jan\u00eb futur \u201cp\u00ebrbrenda perdes\u201d (Hebr. 6.19) realizohen plot\u00ebsisht duke u nisur nga nj\u00eb gjendje potenciale n\u00eb fillim, edhe ata b\u00ebhen \u201caktivitet i past\u00ebr\u201d.<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

TEOLOGJIA SI LUTJE DHE SI GJENDJE E SHPIRTIT TON\u00cb   Lutja, p\u00ebrvoj\u00eb e p\u00ebrjet\u00ebsis\u00eb Arkimandrit Sofroni   Sa her\u00eb flitet p\u00ebr Per\u00ebndin\u00eb, shpirtin e kap nj\u00eb drith\u00ebrim\u00eb turpi e sikleti: Cili njeri me mend do t\u00eb rrezikonte t\u00eb fliste p\u00ebr njohjen e Per\u00ebndis\u00eb pa druajtje dhe pa u dridhur? Sipas konceptimit ton\u00eb t\u00eb krishter\u00eb p\u00ebr njohjen si pjes\u00ebmarrje ose si kungim n\u00eb vet\u00eb qenien, ajo<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","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":[112],"tags":[610,609,611],"class_list":["post-5740","post","type-post","status-publish","format-standard","hentry","category-materiale-shpirterore-d72","tag-lutja","tag-materiale-shpirterore","tag-pervoje-e-perjetesise"],"acf":[],"yoast_head":"\nLutja, p\u00ebrvoj\u00eb e p\u00ebrjet\u00ebsis\u00eb - Teologjia si lutje dhe si gjendje e shpirtit ton\u00eb (Pj.6) - 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\/2017\/12\/21\/lutja-pervoje-e-perjetesise-teologjia-si-lutje-dhe-si-gjendje-e-shpirtit-tone-pj-6\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Lutja, p\u00ebrvoj\u00eb e p\u00ebrjet\u00ebsis\u00eb - Teologjia si lutje dhe si gjendje e shpirtit ton\u00eb (Pj.6) - Kisha Orthodh\u03bfkse Autoqefale e Shqip\u00ebris\u00eb\" \/>\n<meta property=\"og:description\" content=\"TEOLOGJIA SI LUTJE DHE SI GJENDJE E SHPIRTIT TON\u00cb   Lutja, p\u00ebrvoj\u00eb e p\u00ebrjet\u00ebsis\u00eb Arkimandrit Sofroni   Sa her\u00eb flitet p\u00ebr Per\u00ebndin\u00eb, shpirtin e kap nj\u00eb drith\u00ebrim\u00eb turpi e sikleti: Cili njeri me mend do t\u00eb rrezikonte t\u00eb fliste p\u00ebr njohjen e Per\u00ebndis\u00eb pa druajtje dhe pa u dridhur? 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