{"id":68948,"date":"2025-12-18T16:44:48","date_gmt":"2025-12-18T15:44:48","guid":{"rendered":"https:\/\/orthodoxalbania.org\/2020\/2025\/12\/18\/kumtesa-e-kryepiskopit-joani-ne-konferencen-i-nderkombetare-shqiperia-ne-periudhen-bizantine\/"},"modified":"2025-12-19T13:59:43","modified_gmt":"2025-12-19T12:59:43","slug":"kumtesa-e-kryepiskopit-joani-ne-konferencen-i-nderkombetare-shqiperia-ne-periudhen-bizantine","status":"publish","type":"post","link":"https:\/\/orthodoxalbania.org\/2020\/2025\/12\/18\/kumtesa-e-kryepiskopit-joani-ne-konferencen-i-nderkombetare-shqiperia-ne-periudhen-bizantine\/","title":{"rendered":"Kumtesa e Kryepiskopit Joani n\u00eb Konferenc\u00ebn I Nd\u00ebrkomb\u00ebtare “Shqip\u00ebria n\u00eb periudh\u00ebn bizantine”"},"content":{"rendered":"

Rajoni i Ilirikut t\u00eb lasht\u00eb, i cili korrespondon me Shqip\u00ebrin\u00eb e sotme dhe territoret fqinje, p\u00ebrb\u00ebn nj\u00eb pik\u00eb ky\u00e7e n\u00eb historin\u00eb e Krisht\u00ebrimit q\u00eb nga koha apostolike. Via Egnatia, rruga e madhe perandorake q\u00eb lidhte Rom\u00ebn me Konstandinopoj\u00ebn p\u00ebrmes Durr\u00ebsit dhe Selanikut[1]<\/a>, p\u00ebrcaktoi r\u00ebnd\u00ebsin\u00eb strategjike t\u00eb rajonit. Durr\u00ebsi, si “porta drejt rrug\u00ebs s\u00eb madhe tok\u00ebsore”[2]<\/a>, funksionoi si pika thelb\u00ebsore e kontaktit midis Lindjes dhe Per\u00ebndimit. Krisht\u00ebrimi i ka fillimet e tij n\u00eb k\u00ebto territore qysh n\u00eb mesin e shekullit t\u00eb par\u00eb. N\u00eb letr\u00ebn drejtuar Roman\u00ebve Sh\u00ebn Pavli shkruan: Me fuqi shenjash e \u00e7udish, me fuqi t\u00eb Frym\u00ebs s\u00eb Per\u00ebndis\u00eb, kaq sa q\u00eb nga Jerusalemi e p\u00ebrqark e deri n\u00eb Ilirik e kam mbushur me ungjillin e Krishtit<\/em> (Rom.15:19). Prania e nj\u00eb peshkopi t\u00eb Durr\u00ebsit (Epidamnus), \u00a0Qesari, nj\u00eb nga shtat\u00ebdhjet\u00eb apostujt,\u00a0 i vendosur sipas Tradit\u00ebs s\u00eb Kish\u00ebs nga Sh\u00ebn Pavli n\u00eb vitin 58 mbas Krishtit dhe e nj\u00eb peshkopi tjet\u00ebr martir, Sh\u00ebn Asti, n\u00eb vitin 98, d\u00ebshmon p\u00ebr pranin\u00eb e hershme t\u00eb krishter\u00eb n\u00eb rajonin ton\u00eb. Gjithashtu, pjes\u00ebmarrja e peshkopit t\u00eb Pulkeriopolis (Berati) n\u00eb Sinodin e Par\u00eb Ekumenik t\u00eb Nikes\u00eb (325)[3]<\/a> tregon q\u00eb tashm\u00eb krisht\u00ebrimi ishte mjaft i organizuar.<\/p>\n

Kjo pozit\u00eb gjeografike i dha Ilirikut nj\u00eb rol unik: t\u00eb funksiononte si nj\u00eb hap\u00ebsir\u00eb sinteze dhe transmetimi t\u00eb qytet\u00ebrimit bizantin, duke ruajtur nj\u00ebkoh\u00ebsisht karakteristikat e ve\u00e7anta lokale. Rajoni i dha Bizantit perandor\u00eb t\u00eb r\u00ebnd\u00ebsish\u00ebm si Konstandinin e Madh nga Nishi, Anastasin I nga Durr\u00ebsi dhe Justininianin nga Dardania[4]<\/a>, t\u00eb cil\u00ebt form\u00ebsuan identitetin e perandoris\u00eb s\u00eb krishter\u00eb. Kjo kumtes\u00eb shqyrton se si Kisha n\u00eb hap\u00ebsir\u00ebn shqiptare funksionoi si nj\u00eb ur\u00eb e gjall\u00eb q\u00eb lidhi periudh\u00ebn paleokristiane me at\u00eb bizantine dhe e ruajti k\u00ebt\u00eb vazhdim\u00ebsi deri m\u00eb sot, pavar\u00ebsisht p\u00ebrmbysjeve dramatike historike.<\/p>\n

Kalimi nga Iliriku romak n\u00eb at\u00eb bizantin u krye gradualisht midis shekujve IV dhe VI. Justiniani, me origjin\u00eb nga Tauresium i Dardanis\u00eb, nd\u00ebrmori nj\u00eb p\u00ebrpjekje gjigante p\u00ebr rind\u00ebrtimin e rajonit, si\u00e7 d\u00ebshmon Prokopi n\u00eb vepr\u00ebn e tij “Mbi Nd\u00ebrtimet”[5]<\/a>. Antipatrea u riem\u00ebrtua Pulkeriopolis p\u00ebr nder t\u00eb motr\u00ebs s\u00eb Teodosit II, duke pasqyruar praktik\u00ebn bizantine t\u00eb kristianizimit t\u00eb toponimeve[6]<\/a>. D\u00ebshmit\u00eb arkeologjike nga kjo periudh\u00eb p\u00ebrfshijn\u00eb nj\u00eb kish\u00eb trikonk\u00ebshe t\u00eb shekullit t\u00eb 8-t\u00eb n\u00eb Tivar dhe bazilika paleokristiane n\u00eb Butrint e Durr\u00ebs[7]<\/a>. “Kodiku i Purpurt i Beratit” (Codex Purpureus Beratinus \u03a6 043), i datuar n\u00eb shekullin e 6-t\u00eb, p\u00ebrb\u00ebn nj\u00eb nga tre arketipet m\u00eb t\u00eb vjet\u00ebr t\u00eb Dhiat\u00ebs s\u00eb Re n\u00eb mbar\u00eb bot\u00ebn dhe lidhet me shkoll\u00ebn siro-palestineze[8]<\/a>. Prania e tij n\u00eb Berat tregon p\u00ebrfshirjen e rajonit n\u00eb rrymat e m\u00ebdha shpirt\u00ebrore t\u00eb koh\u00ebs. Zbulimi i neumave (shenjave muzikore) n\u00eb kodik, t\u00eb cilat ndoshta jan\u00eb bashk\u00ebkohore me tekstin, mund t\u00eb rishikoj\u00eb datimin e shenjave muzikore bizantine[9]<\/a>. Kjo periudh\u00eb e hershme hodhi themelet p\u00ebr lul\u00ebzimin e m\u00ebvonsh\u00ebm t\u00eb qytet\u00ebrimit bizantin n\u00eb rajon, duke krijuar nj\u00eb rrjet qendrash kishtare q\u00eb do t\u00eb ruanin tradit\u00ebn e krishter\u00eb p\u00ebr shekuj me radh\u00eb.<\/p>\n

Transferimi i Ilirikut nga juridiksioni i Rom\u00ebs n\u00eb Patriarkan\u00ebn e Konstandinopoj\u00ebs n\u00eb vitet 732-733 nga perandori ikonoklast Leoni III Isauri p\u00ebrb\u00ebn nj\u00eb moment vendimtar p\u00ebr historin\u00eb kishtare t\u00eb rajonit[10]<\/a>. Ky ndryshim administrativ p\u00ebrkoi me periudh\u00ebn e pushtimeve sllave q\u00eb kishin v\u00ebrshuar Ballkanin q\u00eb n\u00eb fillim t\u00eb shekullit t\u00eb 7-t\u00eb. Si\u00e7 v\u00ebren Ostrogorsky, “fluksi i kolonizimit sllav ishte derdhur si nj\u00eb rr\u00ebke e pap\u00ebrmbajtshme n\u00eb t\u00eb gjith\u00eb gadishullin ballkanik”, me pasoj\u00eb q\u00eb qytetet e lashta t\u00eb brend\u00ebsis\u00eb u shkat\u00ebrruan dhe vet\u00ebm pak qytete bregdetare mbijetuan[11]<\/a>. Durr\u00ebsi mbeti nj\u00eb nga fortesat e pakta bizantine q\u00eb i rezistoi “p\u00ebrmbytjes sllave”, duke ruajtur vazhdim\u00ebsin\u00eb e jet\u00ebs s\u00eb organizuar kishtare[12]<\/a>. Transferimi n\u00eb Konstandinopoj\u00eb siguroi mbijetes\u00ebn e tipit liturgjik grek dhe t\u00eb tradit\u00ebs bizantine n\u00eb rajon. Sipas Theofanit, p\u00ebrfaq\u00ebsuesit e Kish\u00ebs Romake zhduken nga listat p\u00ebr nj\u00eb shekull e gjysm\u00eb, duke u rishfaqur vet\u00ebm n\u00eb periudh\u00ebn ikonoklaste[13]<\/a>. Ky ndryshim jo vet\u00ebm q\u00eb riorientoi rajonin nga Per\u00ebndimi latin drejt Lindjes greke, por krijoi gjithashtu kushtet p\u00ebr integrimin e tij t\u00eb thell\u00eb n\u00eb ciklin kulturor bizantin, i cili do t\u00eb zgjaste deri n\u00eb pushtimin osman dhe p\u00ebrtej tij.<\/p>\n

Organizimi kishtar i Shqip\u00ebris\u00eb mesjetare pasqyron historin\u00eb komplekse politike t\u00eb rajonit. Mitropolia e Durr\u00ebsit, pavar\u00ebsisht r\u00ebnies s\u00eb saj t\u00eb p\u00ebrkohshme n\u00eb vendin e 42-t\u00eb n\u00eb list\u00ebn e p\u00ebrpar\u00ebsis\u00eb n\u00eb fillim t\u00eb shekullit t\u00eb 10-t\u00eb, rimerr r\u00ebnd\u00ebsin\u00eb e saj n\u00eb fillim t\u00eb shekullit t\u00eb 11-t\u00eb kur n\u00eb var\u00ebsi t\u00eb saj kalojn\u00eb pes\u00ebmb\u00ebdhjet\u00eb peshkopata[14]<\/a>. Midis tyre p\u00ebrfshihen Stefaniana (pran\u00eb Vlor\u00ebs), Kunavia, Kruja, Lezha, Dioklea, Shkodra, Drishti, Vlora, Tivari, Cerniku dhe Pulkeriopolis (Berati)[15]<\/a>. Kjo ngritje n\u00eb detyr\u00eb lidhet me nevoj\u00ebn e krijimit t\u00eb nj\u00eb qendre t\u00eb fort\u00eb kishtare n\u00eb per\u00ebndim t\u00eb shtetit t\u00eb Samuelit. Themelimi i Kryepeshkopat\u00ebs autoqefale t\u00eb Ohrit nga Vasili II rreth vitit 1020 krijoi tensione juridiksionale, pasi shum\u00eb peshkopata t\u00eb territorit shqiptar, si Gllavenica, Cerniku dhe Himara, u transferuan n\u00eb Oh\u00ebr[16]<\/a>. Sigjili i dyt\u00eb i Vasilit urdh\u00ebron n\u00eb m\u00ebnyr\u00eb eksplicite mitropolitin e Durr\u00ebsit t\u00eb respektoj\u00eb vendimin dhe t\u00eb mos cenoj\u00eb peshkopatat q\u00eb i p\u00ebrkasin kryepeshkopit t\u00eb Bullgaris\u00eb[17]<\/a>. Berati, i njohur si Beligrad n\u00eb burimet sllave, ruajti r\u00ebnd\u00ebsin\u00eb e tij si qend\u00ebr kishtare. Sipas studimeve m\u00eb t\u00eb reja, Ohri e mori ndri\u00e7imin jo nga Beogradi serb, por nga Beligradi shqiptar – Berati[18]<\/a>. Ky rrjet peshkopatash p\u00ebrb\u00ebn shtyll\u00ebn kurrizore t\u00eb organizimit kishtar bizantin q\u00eb do t\u00eb mbijetonte dhe do t’u p\u00ebrshtatej kushteve t\u00eb ndryshueshme politike.<\/p>\n

Tradita murgj\u00ebrore n\u00eb Shqip\u00ebri luajti nj\u00eb rol vendimtar n\u00eb ruajtjen dhe transmetimin e qytet\u00ebrimit bizantin. N\u00eb vitin 1399, igumeni Daniel i manastirit t\u00eb Sh\u00ebn Nikoll\u00ebs n\u00eb Perondi t\u00eb Beratit, “nga frika e turqve”, braktisi manastirin duke marr\u00eb me vete t\u00eb gjith\u00eb kodik\u00ebt e vjet\u00ebr dhe objektet e \u00e7muara kishtare[19]<\/a>. Kodik\u00ebt q\u00eb ai shp\u00ebtoi datojn\u00eb nga shekulli i 10-t\u00eb deri n\u00eb t\u00eb 14-tin, duke d\u00ebshmuar ekzistenc\u00ebn e nj\u00eb skriptoriumi aktiv[20]<\/a>. Shqip\u00ebria disponon sot m\u00eb shum\u00eb se 100 kodik\u00eb n\u00eb Arkivin Qendror Shtet\u00ebror, t\u00eb cil\u00ebt mbulojn\u00eb 13 shekuj (shek. 6-18)[21]<\/a>. Midis tyre dallohen Kodiku i Beratit 23 (1292), i shkruar nga Mihail Slavopuli, i cili \u00ebsht\u00eb nj\u00eb Irmologjion i bazuar n\u00eb sistemin oktoik[22]<\/a>, dhe Kodiku i P\u00ebrmetit 81 (fundi i shek. 13 – fillimi i shek. 14), nj\u00eb Stihirarion i shkruar n\u00eb pergamen\u00eb[23]<\/a>. Berati u shfaq si nj\u00eb qend\u00ebr e artit t\u00eb shkrimit me shkolla t\u00eb v\u00ebrteta kaligrafie ku nx\u00ebn\u00ebsit m\u00ebsonin artin e kopjimit t\u00eb teksteve t\u00eb shenjta[24]<\/a>. Shkolla t\u00eb ngjashme funksionuan n\u00eb Vlor\u00eb (shek. 10), Drinopoj\u00eb (Gjirokast\u00ebr), Kor\u00e7\u00eb, Shkod\u00ebr dhe Durr\u00ebs[25]<\/a>. Kjo tradit\u00eb e pasur dor\u00ebshkrimesh jo vet\u00ebm shp\u00ebtoi tekste me r\u00ebnd\u00ebsi bot\u00ebrore, por gjithashtu ruajti kujtes\u00ebn kolektive t\u00eb dinastive lokale t\u00eb Muzakajve, Topiajve, Arianit\u00ebve dhe t\u00eb tjer\u00ebve q\u00eb financuan prodhimin e tyre[26]<\/a>.<\/p>\n

Arti bizantin n\u00eb Shqip\u00ebri shpreh vizionin teologjik t\u00eb Bizantit, ku “arti pushoi s\u00eb qeni vet\u00ebm k\u00ebnaq\u00ebsi estetike dhe u b\u00eb nj\u00eb mjet i fuqish\u00ebm fetar q\u00eb e ngrinte besimtarin nga bota reale n\u00eb at\u00eb qiellore”[27]<\/a>. Stili q\u00eb karakterizon artin bizantin, ka t\u00eb b\u00ebj kryesisht me shprehjen fetare, ose e th\u00ebn\u00eb ndryshe, me p\u00ebrkthimin e teologjis\u00eb s\u00eb kish\u00ebs n\u00eb mjete artistike, qofshin ato muzikore, arkitekturore, ikonografike etj. Q\u00ebllimi i k\u00ebtij arti ishte t\u00eb shprehte misterin e besimit, prandaj ky art \u00ebsht\u00eb i mbushur me nj\u00eb simboliz\u00ebm shpirt\u00ebror kaq t\u00eb pasur dhe t\u00eb thell\u00eb.<\/p>\n

Monumentet m\u00eb t\u00eb hershme epigrafike p\u00ebrfshijn\u00eb kish\u00ebn e Lindjes s\u00eb Hyjlind\u00ebses n\u00eb Labov\u00ebn e Kryqit me mbishkrime t\u00eb viteve 525 dhe 551, kish\u00ebn n\u00eb Peshk\u00ebpin\u00eb e Sip\u00ebrme me mbishkrim t\u00eb vitit 619, dhe kish\u00ebn e Shenjtor\u00ebve Sergji e Baku n\u00eb Himar\u00eb me datim 786[28]<\/a>. Shekulli i 11-t\u00eb d\u00ebshmohet nga kisha e Fjetjes n\u00eb Lubonj\u00eb t\u00eb Kolonj\u00ebs, nd\u00ebrsa shekulli i 12-t\u00eb nga Sh\u00ebn Dhimitri n\u00eb Potkozhan t\u00eb Mokr\u00ebs[29]<\/a>. I nj\u00eb r\u00ebnd\u00ebsie t\u00eb ve\u00e7ant\u00eb \u00ebsht\u00eb epitafi i Gllavenic\u00ebs (1373), i q\u00ebndisur me fije ari nga despoti Gjergj Arianiti[30]<\/a>. Kisha e Sh\u00ebn Thanasit n\u00eb Kostur, e nd\u00ebrtuar me “mundim dhe dhimbje” nga ktitor\u00ebt Stoja dhe Theodhori III Muzaka (1383\/4), p\u00ebrfshin nj\u00eb afresk t\u00eb Sh\u00ebn Gjergjit me veshje perandorake t\u00eb zbukuruara me shqiponja dykrenore[31]<\/a>. Estetika bizantine, me sfondin e art\u00eb q\u00eb z\u00ebvend\u00ebson hap\u00ebsir\u00ebn reale tredimensionale dhe perspektiv\u00ebn e p\u00ebrmbysur q\u00eb e t\u00ebrheq besimtarin drejt hyjnores[32]<\/a>, krijoi vepra q\u00eb funksiononin si “dritare drejt p\u00ebrjet\u00ebsis\u00eb”. Kjo tradit\u00eb artistike vazhdoi edhe n\u00eb periudh\u00ebn pas-bizantine me piktor\u00eb t\u00eb r\u00ebnd\u00ebsish\u00ebm si Onufri i Beratit, i cili kombinoi stilin bizantin me ndikime nga shkolla kretano-veneciane[33]<\/a>.<\/p>\n

Sh\u00ebn Joan Kukuzeli, i lindur n\u00eb Durr\u00ebs rreth vitit 1270, p\u00ebrb\u00ebn figur\u00ebn kulmore t\u00eb muzik\u00ebs bizantine dhe simbolin e kontributit kulturor t\u00eb Shqip\u00ebris\u00eb n\u00eb bot\u00ebn bizantine[34]<\/a>. Jetim nga i ati, ai u d\u00ebrgua n\u00eb shkoll\u00ebn perandorake t\u00eb Konstandinopoj\u00ebs ku shk\u00eblqeu, duke fituar favorin e perandorit[35]<\/a>. Pavar\u00ebsisht perspektiv\u00ebs p\u00ebr nj\u00eb karrier\u00eb t\u00eb shk\u00eblqyer laike dhe martes\u00ebs me nj\u00eb vajz\u00eb t\u00eb oborrit, ai zgjodhi monakizmin n\u00eb Lavr\u00ebn e Madhe t\u00eb Malit t\u00eb Shenjt\u00eb[36]<\/a>. Melurgu i madh Manuel Hrisafi e karakterizon at\u00eb si “t\u00eb bekuarin, m\u00eb t\u00eb mrekullueshmin, m\u00eb t\u00eb \u00ebmblin, M\u00ebsuesin e v\u00ebrtet\u00eb, m\u00ebsuesin e m\u00ebsuesve”[37]<\/a>. Kukuzeli konsiderohet reformatori i praktik\u00ebs kalofonike t\u00eb psaljes dhe themeluesi i artit “Papadiki”[38]<\/a>. Dor\u00ebshkrimet q\u00eb i atribuohen atij p\u00ebrfshijn\u00eb kodikun 1256 t\u00eb Sinait (1309), kodikun 121 t\u00eb Leningradit (1302) dhe kodikun 457 t\u00eb Manastirit t\u00eb Kutlumusit[39]<\/a>. Tradita e lidh at\u00eb n\u00eb m\u00ebnyr\u00eb t\u00eb pandashme me vendlindjen e tij – shkolla artistike e Durr\u00ebsit mban emrin e tij[40]<\/a>. Fakti q\u00eb t\u00eb gjitha veprat e tij jan\u00eb shkruar n\u00eb greqisht dhe se ai zgjodhi Lavr\u00ebn e Madhe n\u00eb vend t\u00eb ndonj\u00eb manastiri serb apo bullgar, tregon identitetin e tij n\u00eb tradit\u00ebn bizantine [41]<\/a>, n\u00eb t\u00eb cil\u00ebn merrnin pjes\u00eb edhe arb\u00ebror\u00ebt. Kisha e nderon at\u00eb m\u00eb 1 Tetor s\u00eb bashku me Sh\u00ebn Roman Melodin, duke njohur kontributin e tij n\u00eb form\u00ebsimin e muzik\u00ebs kishtare q\u00eb d\u00ebgjohet deri m\u00eb sot n\u00eb kishat ortodokse[42]<\/a>.<\/p>\n

Dinastit\u00eb mesjetare shqiptare luajt\u00ebn nj\u00eb rol vendimtar n\u00eb mb\u00ebshtetjen e Kish\u00ebs dhe ruajtjen e tradit\u00ebs bizantine. Muzakajt, me origjin\u00eb nga zona malore e Oparit, “lan\u00eb gjurm\u00eb t\u00eb shumta t\u00eb besimit t\u00eb tyre p\u00ebrmes ngritjes s\u00eb kishave”[43]<\/a>. N\u00eb vitet 1383\/4 ata financuan kish\u00ebn e Sh\u00ebn Thanasit n\u00eb Kostur, nd\u00ebrsa kisha e Trinis\u00eb s\u00eb Shenjt\u00eb n\u00eb Lavdar u rinovua rreth vitit 1470 nga “Zonja Kirana”, gjyshja e kronistit Gjin Muzaka[44]<\/a>. Karl Topia nd\u00ebrtoi katholikonin e Manastirit t\u00eb Sh\u00ebn Joan Vladimirit pran\u00eb Elbasanit n\u00eb vitin 1381, n\u00eb vitin e 22-t\u00eb t\u00eb sundimit t\u00eb tij[45]<\/a>. Arianit\u00ebt kishin prejardhje perandorake nga Komnen\u00ebt – i pari i gjenerat\u00ebs quhej Komnen Arianiti[46]<\/a>. I famshmi Gjergj Arianiti Komneni, i cili u b\u00eb aleat me Sk\u00ebnderbeun, krijoi epitafin e famsh\u00ebm t\u00eb Gllavenic\u00ebs. Familja Balshaj financoi gjithashtu vepra t\u00eb r\u00ebnd\u00ebsishme – Balsha II ra n\u00eb betej\u00ebn e Savr\u00ebs (1385) duke shkaktuar panik q\u00eb \u00e7oi n\u00eb arratisjen e igumenit Daniel nga Perondia[47]<\/a>. K\u00ebto familje nuk ishin thjesht donator\u00eb, por pjes\u00ebmarr\u00ebs aktiv\u00eb n\u00eb jet\u00ebn kishtare. Nj\u00eb kontesh\u00eb me mbiemrin Skuripeki n\u00eb vitin 1356 shp\u00ebtoi dor\u00ebshkrimet e kish\u00ebs nga pla\u00e7kitja e ushtris\u00eb s\u00eb car Uroshit[48]<\/a>. Marr\u00ebdh\u00ebnia e Kastriot\u00ebve me Ortodoksin\u00eb konfirmohet nga jeta e Sh\u00ebn Nifonit, ku Sk\u00ebnderbeu pret murgjit anti-unionist\u00eb dhe e b\u00ebn Zaharin\u00eb atin e tij shpirt\u00ebror[49]<\/a>.<\/p>\n

Historiani i d\u00ebgjuar Apostol Vakalopoulos, n\u00eb librin e tij Historia e Maqedonis\u00eb 1354-1833<\/em>, sjell nj\u00eb d\u00ebshmi t\u00eb vyer p\u00ebr historin\u00eb ton\u00eb. N\u00eb fund t\u00eb shekullit t\u00eb 15-t\u00eb, pelegrini rus murgu Isaia p\u00ebrshkruan manastiret e Malit t\u00eb Shenjt\u00eb Athos dhe jet\u00ebn dhe pun\u00ebt e murgj\u00ebrve q\u00eb banonin n\u00eb to. Ai shkruan se pothuajse gjysma e manastireve jan\u00eb sllave ose shqiptare. Si shqiptare ai na tregon manastiret e Karakalut dhe Philotheut. Kjo d\u00ebshmi e r\u00ebnd\u00ebsishme tregon qart\u00eb se prania e shqiptar\u00ebve n\u00eb historin\u00eb e Malit t\u00eb Shenjt\u00eb, q\u00eb ishte qendra m\u00eb e r\u00ebnd\u00ebsishme e besimit ortodoks, ishte e barabart\u00eb me popujt e tjer\u00eb t\u00eb Ballkanit.[50]<\/a><\/p>\n

R\u00ebnia e Konstandinopoj\u00ebs n\u00eb 1453 dhe pushtimi gradual osman i trojeve shqiptare nuk e nd\u00ebrpren\u00eb vazhdim\u00ebsin\u00eb kishtare. Si\u00e7 vihet re, “gjat\u00eb periudh\u00ebs osmane, val\u00eb t\u00eb p\u00ebrs\u00ebritura islamizimesh, t\u00eb cilat arrit\u00ebn kulmin n\u00eb shekujt XVI dhe XVII\u201d[51]<\/a>, e dob\u00ebsuan Kish\u00ebn. \u00a0Arsyet kryesore t\u00eb islamizimit ishin: p\u00ebrbuzja, keqtrajtimi, diskriminimi, sistemi i r\u00ebnd\u00eb fiskal, si edhe d\u00ebshira p\u00ebr t\u00eb patur p\u00ebrfitime. [52]<\/a> Por, nuk p\u00ebrjashtohen edhe arsye t\u00eb tjera, personale apo kolektive, si edhe karakteri dhe psikologjia e shqiptar\u00ebve. Nj\u00eb shkak tjet\u00ebr i r\u00ebnd\u00ebsish\u00ebm ka qen\u00eb edhe shkat\u00ebrrimi i madh i kultur\u00ebs s\u00eb krishter\u00eb q\u00eb u b\u00eb gjat\u00eb luftrave shqiptaro-turke n\u00eb shekujt XV-XVI, n\u00eb t\u00eb cilat u shkat\u00ebrruan kisha e manastire, biblioteka dhe kronika, q\u00eb do t\u00eb ishin mjaft t\u00eb vlefshme, jo vet\u00ebm p\u00ebr studimet e sotme historike, por edhe p\u00ebr ruajtjen e nd\u00ebrgjegjes historike t\u00eb shqiptar\u00ebve. Vendi mbeti thuajse pa klerik\u00eb dhe ata q\u00eb mbet\u00ebn, shpesh ishin t\u00eb pakualifikuar. Nj\u00eb pjes\u00eb e popullsis\u00eb kthehej vet\u00ebm p\u00ebr shkak t\u00eb disa grindjeve me klerin.<\/p>\n

Megjithat\u00eb, Kisha ruajti institucionet dhe jet\u00ebn e saj shpirt\u00ebrore. Voskopoja u shfaq n\u00eb shekullin e 18-t\u00eb si nj\u00eb qend\u00ebr e madhe kulturore me “Akademin\u00eb e Re” dhe shtypshkronj\u00ebn e themeluar rreth vitit 1730 me mb\u00ebshtetjen e Manastirit t\u00eb Sh\u00ebn Naumit t\u00eb Ohrit[53]<\/a>. Aty u shtyp\u00ebn vepra teologjike dhe edukative q\u00eb u p\u00ebrdor\u00ebn n\u00eb t\u00eb gjith\u00eb Ballkanin[54]<\/a>. Grigori i Voskopoj\u00ebs, i cili m\u00eb von\u00eb u b\u00eb mitropolit i Durr\u00ebsit (1768), p\u00ebrktheu Shkrimin e Shenjt\u00eb dhe shpiku nj\u00eb alfabet p\u00ebr shqipen[55]<\/a>. Sh\u00ebn Kozmai i Etolis\u00eb (\u20201779) b\u00ebri udh\u00ebtime t\u00eb gjata n\u00eb Shqip\u00ebri, duke rigjall\u00ebruar besimin dhe duke u martirizuar n\u00eb Kolkondas[56]<\/a>. Neomartir\u00eb si Jakovi nga nj\u00eb fshat rr\u00ebz\u00eb Ostrovic\u00ebs (\u2020 1519), Nikodimi nga Vithkuqi (\u20201709 n\u00eb Berat), Kristo Kopshtari nga P\u00ebrmeti (\u20201748), Nikita Spataraku (\u20201809), Joani nga Konica (\u20201814), Gjergji i Janin\u00ebs (\u2020 1838), si edhe shum\u00eb t\u00eb tjer\u00eb, d\u00ebshmuan gjall\u00ebrin\u00eb e besimit[57]<\/a>. Esnafet e Voskopoj\u00ebs dhe qyteteve t\u00eb tjera financuan nd\u00ebrtimin dhe dekorimin e kishave, si\u00e7 \u00ebsht\u00eb katholikoni i Ardenic\u00ebs i pikturuar nga Konstandin dhe Athanas Zografi[58]<\/a>.<\/p>\n

Rrug\u00ebtimi historik i Kish\u00ebs n\u00eb hap\u00ebsir\u00ebn shqiptare nga epoka paleokristiane deri m\u00eb sot zbulon nj\u00eb vazhdim\u00ebsi t\u00eb shquar q\u00eb i kap\u00ebrcen p\u00ebrmbysjet politike. Q\u00eb nga peshkop\u00ebt q\u00eb mor\u00ebn pjes\u00eb n\u00eb Sinodet Ekumenike deri te Kodiku i Purpurt i Beratit, nga Sh\u00ebn Joan Kukuzeli deri te neomartir\u00ebt e periudh\u00ebs osmane, Kisha funksionoi si bart\u00ebse e kultur\u00ebs dhe identitetit. Trash\u00ebgimia bizantine u ruajt jo si nj\u00eb fosil, por si nj\u00eb tradit\u00eb e gjall\u00eb q\u00eb iu p\u00ebrshtat kushteve t\u00eb reja. M\u00eb shum\u00eb se 150 manastiret dhe kishat q\u00eb u restauruan pas vitit 1991, n\u00ebn drejtimin e Kryepeshkopit Anastas, d\u00ebshmojn\u00eb p\u00ebr k\u00ebt\u00eb vazhdim\u00ebsi[59]<\/a>. Kisha Ortodokse Autoqefale e Shqip\u00ebris\u00eb bashk\u00ebkohore, e njohur n\u00eb vitin 1937 dhe e ringjallur pas periudh\u00ebs komuniste, vazhdon t\u00eb funksionoj\u00eb si nj\u00eb ur\u00eb midis s\u00eb kaluar\u00ebs dhe s\u00eb tashmes[60]<\/a>. Kori q\u00eb mban emrin e Sh\u00ebn Joan Kukuzelit simbolizon k\u00ebt\u00eb lidhje t\u00eb gjall\u00eb[61]<\/a>. Tradita muzikore bizantine q\u00eb karakterizohet nga isoja dhe linjat polifonike konsiderohet se ka ndikuar madje edhe n\u00eb muzik\u00ebn tradicionale polifonike t\u00eb Shqip\u00ebris\u00eb s\u00eb Jugut[62]<\/a>, ose anasjelltas. K\u00ebshtu, Kisha n\u00eb Shqip\u00ebri nuk p\u00ebrb\u00ebn thjesht nj\u00eb kujtes\u00eb historike, por nj\u00eb organiz\u00ebm t\u00eb gjall\u00eb q\u00eb vazhdon t\u00eb lidh\u00eb besimtar\u00ebt me tradit\u00ebn mij\u00ebvje\u00e7are t\u00eb Bizantit, duke d\u00ebshmuar se qytet\u00ebrimi i kap\u00ebrcen kufijt\u00eb politik\u00eb dhe mbijeton p\u00ebrmes besimit dhe p\u00ebrshtatjes krijuese ndaj sfidave historike.<\/p>\n

+Joani<\/p>\n

Kryepeshkopi i Tiran\u00ebs dhe gjith\u00eb Shqip\u00ebris\u00eb<\/p>\n

Dhjetor 2025<\/p>\n

[1]<\/a> Stratos, Andreas N. Byzantium in the Seventh Century. I: 602-634. Translated by Marc Ogilvie-Grant. London: Zeno Booksellers & Publishers, 1968, f. 29.<\/p>\n

[2]<\/a> Stephenson, Paul. Byzantium’s Balkan Frontier: A Political Study of the Northern Balkans, 900-1204. Cambridge: Cambridge University Press, 2000, f. 18.<\/p>\n

[3]<\/a> K\u00ebrkim: Revist\u00eb Periodike: Teologji, Shkenc\u00eb, Kultur\u00eb, Aktualitet. Nr. 6 (Shtator – Dhjetor 2010). Tiran\u00eb: Botimi Kish\u00ebs Orthodokse Autoqefale t\u00eb Shqip\u00ebris\u00eb, 2010, f. 21-22.<\/p>\n

[4]<\/a> K\u00ebrkim: Revist\u00eb Periodike Teologji, Shkenc\u00eb, Kultur\u00eb, Aktualitet. Nr. 1 (Janar 2009). Tiran\u00eb: Kisha Orthodhokse Autoqefale e Shqip\u00ebris\u00eb, 2009, f. 113-116.<\/p>\n

[5]<\/a> K\u00ebrkim, Nr. 6 (2010), op.cit., f. 22.<\/p>\n

[6]<\/a> Ibid., f. 22.<\/p>\n

[7]<\/a> Stephenson, op.cit., f. 119.<\/p>\n

[8]<\/a> K\u00ebrkim, Nr. 6 (2010), op.cit., f. 24-26.<\/p>\n

[9]<\/a> K\u00ebrkim: Revist\u00eb Periodike Teologji, Shkenc\u00eb, Kultur\u00eb, Aktualitet. Nr. 2 (Maj-Gusht 2009). Tiran\u00eb: Botimi i Kish\u00ebs Orthodhokse Autoqefale t\u00eb Shqip\u00ebris\u00eb, 2009, f. 61.<\/p>\n

[10]<\/a> K\u00cbRKIM: REVIST\u00cb PERIODIKE TEOLOGJI, SHKENC\u00cb, KULTUR\u00cb, AKTUALITET. Nr. 13. Tiran\u00eb: BOTIMI KISH\u00cbS ORTHODHOKSE AUTOQEFALE T\u00cb SHQIP\u00cbRIS\u00cb, 2015, f. 6.<\/p>\n

[11]<\/a> Ostrogorsky, George. “The Byzantine Empire in the World of the Seventh Century.” Paper delivered at the Symposium on “Byzantium in the Seventh Century,” Dumbarton Oaks, May 1957, f. 4.<\/p>\n

[12]<\/a> Ibid., f. 20.<\/p>\n

[13]<\/a> Ibid., f. 12-13.<\/p>\n

[14]<\/a> Stephenson, op.cit., f. 70.<\/p>\n

[15]<\/a> Ibid., f. 70.<\/p>\n

[16]<\/a> Ibid., f. 75.<\/p>\n

[17]<\/a> Ibid., f. 75.<\/p>\n

[18]<\/a> K\u00ebrkim, Nr. 6 (2010), op.cit., f. 25.<\/p>\n

[19]<\/a> K\u00ebrkim: Revist\u00eb Periodike (Teologji, Shkenc\u00eb, Kultur\u00eb, Aktualitet). Nr. 11 (2013). Tiran\u00eb: Botimi i Kish\u00ebs Orthodhokse Autoqefale t\u00eb Shqip\u00ebris\u00eb, 2013, f. 87.<\/p>\n

[20]<\/a> Ibid., f. 89.<\/p>\n

[21]<\/a> K\u00ebrkim, Nr. 2 (2009), op.cit., f. 52.<\/p>\n

[22]<\/a> K\u00ebrkim, Nr. 6 (2010), op.cit., f. 105.<\/p>\n

[23]<\/a> Ibid., f. 112.<\/p>\n

[24]<\/a> K\u00ebrkim, Nr. 2 (2009), op.cit., f. 52.<\/p>\n

[25]<\/a> Ibid., f. 57.<\/p>\n

[26]<\/a> Ibid., f. 53-54.<\/p>\n

[27]<\/a> K\u00ebrkim, Nr. 2 (2009), op.cit., f. 64.<\/p>\n

[28]<\/a> K\u00ebrkim, Nr. 6 (2010), op.cit., f. 151.<\/p>\n

[29]<\/a> Ibid., f. 151.<\/p>\n

[30]<\/a> Ibid., f. 154.<\/p>\n

[31]<\/a> K\u00ebrkim, Nr. 11 (2013), op.cit., f. 90-91.<\/p>\n

[32]<\/a> K\u00ebrkim, Nr. 2 (2009), op.cit., f. 69-71.<\/p>\n

[33]<\/a> K\u00ebrkim, Nr. 6 (2010), op.cit., f. 26.<\/p>\n

[34]<\/a> K\u00ebrkim: Teologji, Shkenc\u00eb, Kultur\u00eb, Aktualitet. Nr. 7 (Janar – Prill 2011). Tiran\u00eb: Kisha Orthodhokse Autoqefale e Shqip\u00ebris\u00eb, 2011, f. 114, 121-122.<\/p>\n

[35]<\/a> Ibid., f. 115.<\/p>\n

[36]<\/a> Ibid., f. 115, 128.<\/p>\n

[37]<\/a> Ibid., f. 114.<\/p>\n

[38]<\/a> Ibid., f. 122.<\/p>\n

[39]<\/a> Ibid., f. 117.<\/p>\n

[40]<\/a> Ibid., f. 124.<\/p>\n

[41]<\/a> Ibid., f. 126-127.<\/p>\n

[42]<\/a> Ibid., f. 119.<\/p>\n

[43]<\/a> K\u00ebrkim, Nr. 11 (2013), op.cit., f. 90.<\/p>\n

[44]<\/a> Ibid., f. 91.<\/p>\n

[45]<\/a> K\u00ebrkim, Nr. 6 (2010), op.cit., f. 149.<\/p>\n

[46]<\/a> K\u00ebrkim, Nr. 6 (2010), op.cit., f. 31-33.<\/p>\n

[47]<\/a> K\u00ebrkim, Nr. 11 (2013), op.cit., f. 88.<\/p>\n

[48]<\/a> K\u00ebrkim, Nr. 2 (2009), op.cit., f. 54.<\/p>\n

[49]<\/a> K\u00ebrkim, Nr. 1 (2009), op.cit., f. 107.<\/p>\n

[50]<\/a> Vacalopoulos, A.E. (1973). History of Macedonia 1354-1833, pp. 166-167.<\/p>\n

[51]<\/a> K\u00ebrkim, Nr. 13 (2015), op.cit., f. 7.<\/p>\n

[52]<\/a> Petrika Th\u00ebngjilli, Renta Feudale dhe evoluimi i saj n\u00eb Vise Shqiptare (XVII-XVIII), Sht\u00ebpia Botuese e Librit Universitar, Tiran\u00eb, 1990, kryesisht f.71-78. Shih gjithashtu Historia e Shqip\u00ebris\u00eb, v\u00ebllimi I, Tiran\u00eb, 1958, Botim i USHT, Instituti i Historis\u00eb dhe Gjuh\u00ebsis\u00eb, f. 350- 368.<\/p>\n

[53]<\/a> K\u00ebrkim, Nr. 1 (2009), op.cit., f. 139.<\/p>\n

[54]<\/a> Ibid., f. 137.<\/p>\n

[55]<\/a> Ibid., f. 140.<\/p>\n

[56]<\/a> K\u00ebrkim, Nr. 13 (2015), op.cit., f. 127-134.<\/p>\n

[57]<\/a> K\u00ebrkim, Nr. 11 (2013), op.cit., f. 82-83.<\/p>\n

[58]<\/a> K\u00ebrkim, Nr. 7 (2011), op.cit., f. 130.<\/p>\n

[59]<\/a> K\u00cbRKIM: REVIST\u00cb PERIODIKE. TEOLOGJI, SHKENC\u00cb, KULTUR\u00cb, AKTUALITET. Nr. 5 (Maj-Gusht 2010). Tiran\u00eb: Botimi i Kish\u00ebs Orthodhokse Autoqefale t\u00eb Shqip\u00ebris\u00eb, 2010, f. 18.<\/p>\n

[60]<\/a> K\u00ebrkim: Revist\u00eb Periodike – Teologji, Shkenc\u00eb, Kultur\u00eb, Aktualitet. Nr. 9 (2012). Tiran\u00eb: Botimi Kish\u00ebs Orthodhokse Autoqefale t\u00eb Shqip\u00ebris\u00eb, 2012, f. 112.<\/p>\n

[61]<\/a> K\u00cbRKIM: Teologji, Shkenc\u00eb, Kultur\u00eb, Aktualitet. Nr. 14 (2016). Tiran\u00eb: Botimet \u201cNgjallja\u201d, 2016, f. 38.<\/p>\n

[62]<\/a> K\u00ebrkim: Revist\u00eb Periodike Teologji, Shkenc\u00eb, Kultur\u00eb, Aktualitet. Nr. 3 (Shtator – Dhjetor 2009). Tiran\u00eb: Botimi i Kish\u00ebs Orthodhokse Autoqefale t\u00eb Shqip\u00ebris\u00eb, 2009, f. 109.<\/p>\n

<\/div>\n
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