{"id":69460,"date":"2026-02-01T17:11:53","date_gmt":"2026-02-01T16:11:53","guid":{"rendered":"https:\/\/orthodoxalbania.org\/2020\/?p=69460"},"modified":"2026-03-05T13:22:14","modified_gmt":"2026-03-05T12:22:14","slug":"e-diela-e-i-e-triodit-e-doganierit-dhe-fariseut-nga-kryepiskopi-joan-tirane-01-02-2026-tekst","status":"publish","type":"post","link":"https:\/\/orthodoxalbania.org\/2020\/2026\/02\/01\/e-diela-e-i-e-triodit-e-doganierit-dhe-fariseut-nga-kryepiskopi-joan-tirane-01-02-2026-tekst\/","title":{"rendered":"E Diela e I e Triodit, e Doganierit dhe Fariseut, nga Kryepiskopi Joan, Tiran\u00eb, 01.02.2026 (Tekst & Video)"},"content":{"rendered":"
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E Diela e Doganierit dhe Fariseut (Llk.18:10-14)<\/strong><\/h4>\n<\/div>\n
Predikimi i Fortlumturis\u00eb s\u00eb tij, Joani,<\/strong><\/div>\n
Kryepiskop i Tiran\u00ebs, Durr\u00ebsit dhe i Gjith\u00eb Shqip\u00ebris\u00eb<\/strong><\/div>\n
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Katedralja \u201cNgjallja e Krishtit\u201d<\/strong><\/h4>\n

Tiran\u00eb, m\u00eb 1 shkurt 2026<\/strong><\/h4>\n<\/div>\n
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E diela e sotme \u00ebsht\u00eb nj\u00eb e diel e ve\u00e7ant\u00eb n\u00eb Kish\u00ebn ton\u00eb, sepse fillon Triodi. Triodi \u00ebsht\u00eb pjesa m\u00eb intensive e jet\u00ebs shpirt\u00ebrore n\u00eb Kish\u00eb; \u00ebsht\u00eb p\u00ebrgatitja p\u00ebr Pashk\u00ebn. Triodi \u00ebsht\u00eb nj\u00eb periudh\u00eb pendimi, reflektimi p\u00ebr gjithsecilin nga ne. Dhe Kisha n\u00eb urt\u00ebsin\u00eb e saj ka zgjedhur nj\u00eb paravoli shum\u00eb t\u00eb r\u00ebnd\u00ebsishme p\u00ebr jet\u00ebn shpirt\u00ebrore, at\u00eb t\u00eb fariseut dhe t\u00eb taksambledh\u00ebsit. N\u00eb pes\u00eb a gjasht\u00eb rreshta p\u00ebrshkruhet nj\u00eb ngjarje me nj\u00eb thell\u00ebsi shum\u00eb t\u00eb madhe shpirt\u00ebrore. Vet\u00ebm mendja hyjnore mund ta p\u00ebrmblidhte n\u00eb pes\u00eb a gjasht\u00eb rreshta nj\u00eb shpjegim q\u00eb ndoshta do t\u00eb doj\u00eb or\u00eb e or\u00eb t\u00eb t\u00ebra p\u00ebr t\u2019u shpjeguar.<\/div>\n
Paravolia thot\u00eb q\u00eb dy njer\u00ebz shkuan n\u00eb tempull p\u00ebr t’u falur. Nj\u00ebri ishte farise dhe tjetri ishte tagambledh\u00ebs. Fariseu hyri n\u00eb kish\u00eb sikur gjith\u00eb kisha i takonte atij dhe filloi t\u00eb lutet me veten e tij duke th\u00ebn\u00eb: T\u00eb fal\u00ebnderoj, o Zot, sepse nuk jam si k\u00ebta t\u00eb tjer\u00ebt: nuk jam as vjedh\u00ebs, as mashtrues, as imoral, agj\u00ebroj dy her\u00eb n\u00eb jav\u00eb, jap t\u00eb dhjet\u00ebn etj. Tagrambledh\u00ebsi q\u00ebndronte n\u00eb fund t\u00eb kish\u00ebs, nuk guxonte t\u00eb ngrite as syt\u00eb n\u00eb qiell dhe, duke rrahur gjoksin, thoshte vet\u00ebm k\u00ebto fjal\u00eb: M\u00ebshiro, o Per\u00ebndi, mua m\u00ebkatarin. N\u00eb fund, Zoti e mbyll paravolin\u00eb duke th\u00ebn\u00eb q\u00eb t\u00eb gjith\u00eb ata q\u00eb mburren dhe lart\u00ebsojn\u00eb veten e tyre, do t\u00eb ulen posht\u00eb. Nd\u00ebrsa ata q\u00eb p\u00ebrulen, do t\u00eb lart\u00ebsohen. Ky \u00ebsht\u00eb Ungjilli i sot\u00ebm. K\u00ebt\u00eb histori dhe paravoli Zoti e tregon pik\u00ebrisht, sepse ju drejtohet disave q\u00eb besonin n\u00eb vler\u00ebn e tyre dhe nuk mb\u00ebshteteshin te Per\u00ebndia, lart\u00ebsonin veten e tyre dhe p\u00ebr\u00e7monin t\u00eb tjer\u00ebt. P\u00ebr k\u00ebt\u00eb e tregon Zoti paravolin\u00eb.<\/div>\n
\u00c7far\u00eb p\u00ebrfaq\u00ebsojn\u00eb k\u00ebto dy persona?<\/div>\n
E para, fariseu ishte n\u00eb pjes\u00ebn udh\u00ebheq\u00ebse t\u00eb Izraelit, pjesa m\u00eb fetare e cila mbante tempullin, zbatonin ligjin e Moisiut, por lutja e tij nuk i p\u00eblqeu Per\u00ebndis\u00eb, ndon\u00ebse kishte b\u00ebr\u00eb disa vepra t\u00eb mira. Nuk i p\u00eblqeu lutja, sepse zemra ishte krenare. Ai i lutej Per\u00ebndis\u00eb duke mbajtur syt\u00eb lart n\u00eb qiell, po zemra i r\u00ebndonte posht\u00eb. Zoti nuk impresionohet nga fjal\u00ebt e bukura q\u00eb mund t\u00eb themi ne, por nga \u00e7far\u00eb flet zemra. Dhe aty n\u00eb paravoli jepet nj\u00eb detaj shum\u00eb i r\u00ebnd\u00ebsish\u00ebm. Fariseu nuk po i thoshte fjal\u00ebt me z\u00eb t\u00eb lart\u00eb, por po lutej me veten e tij. Lutja e tij ishte nj\u00eb mburrje, nuk ishte nj\u00eb lutje p\u00ebrpara Per\u00ebndis\u00eb. Ai mburrej, ndon\u00ebse maskohej, duke th\u00ebn\u00eb q\u00eb falenderonte Per\u00ebndin\u00eb p\u00ebr k\u00ebt\u00eb gj\u00eb, q\u00eb nuk ishte si gjith\u00eb njer\u00ebzit e tjer\u00eb. Dhe kjo lutje nuk i p\u00eblqen Zotit. Mburravec\u00ebt, mendjem\u00ebdhenjt\u00eb, krenar\u00ebt nuk jan\u00eb t\u00eb p\u00eblqyesh\u00ebm p\u00ebrpara Per\u00ebndis\u00eb. Sa her\u00eb q\u00eb e shikojm\u00eb veten ton\u00eb duke u mburrur p\u00ebr di\u00e7ka, le t\u00eb kujtojm\u00eb k\u00ebt\u00eb paravoli, sepse kjo lutje nuk i p\u00eblqen Zotit. Edhe kur e mendojm\u00eb me veten ton\u00eb, se me buz\u00eb ne mund t’i mashtrojm\u00eb njer\u00ebzit e tjer\u00eb, po zemra nuk g\u00ebnjen asnj\u00ebher\u00eb. Zoti lexon zemrat, jo vet\u00ebm fjal\u00ebt q\u00eb themi me goj\u00ebn ton\u00eb. Lutja e nj\u00eb mendjemadhi, e nj\u00eb krenari, e nj\u00eb mburraveci nuk \u00ebsht\u00eb e p\u00eblqyeshme te Zoti. Prandaj Sh\u00ebn Pavli porosit n\u00eb letr\u00ebn e drejtuar korintian\u00ebve, duke u th\u00ebn\u00eb q\u00eb \u00e7far\u00eb jan\u00eb mendjem\u00ebdhenj, ata q\u00eb mburren, ata me mendjet krenare, largohuni prej tyre, sepse ata d\u00ebmtojn\u00eb jo vet\u00ebm veten, por d\u00ebmtojn\u00eb dhe t\u00eb tjer\u00ebt q\u00eb i d\u00ebgjojn\u00eb.<\/div>\n
Lutja e v\u00ebrtet\u00eb e njeriut t\u00eb shenjt\u00eb \u00ebsht\u00eb lutja e p\u00ebrulur. E kemi p\u00ebrmendur disa her\u00eb dhe kemi th\u00ebn\u00eb q\u00eb si n\u00eb Dhiat\u00ebn e Vjet\u00ebr dhe n\u00eb Dhiat\u00ebn e Re p\u00ebrse njer\u00ebzit m\u00eb t\u00eb past\u00ebr e m\u00eb t\u00eb shenjt\u00eb t\u00eb asaj kohe akuzonin veten sikur t\u00eb ishin fajtor\u00eb. Lexoni psalmet e Davidit si thot\u00eb vazhdimisht p\u00ebr veten e tij: … q\u00eb m\u00ebkatet e mia e kan\u00eb kaluar kok\u00ebn time dhe jan\u00eb b\u00ebr\u00eb nj\u00eb barr\u00eb e r\u00ebnd\u00eb (Ps.38:4).Un\u00eb e njoh paudh\u00ebsin\u00eb time dhe m\u00ebkati im \u00ebsht\u00eb p\u00ebrpara meje kurdoher\u00eb (Ps.50:3) . Tre djemt\u00eb q\u00eb ishin n\u00eb furr\u00eb n\u00eb Babiloni, t\u00eb cil\u00ebt i shp\u00ebtoi Zoti nga flaka, \u00e7far\u00eb thonin kur po rrinin atje? P\u00ebrve\u00e7se lavd\u00ebronin Per\u00ebndin\u00eb, akuzonin dhe veten e tyre duke th\u00ebn\u00eb q\u00eb jemi m\u00ebkatar\u00eb dhe kemi b\u00ebr\u00eb shum\u00eb vepra t\u00eb gabuara (Dan.3).<\/div>\n
Profeti Isaia kur pa fronin e Per\u00ebndis\u00eb tha k\u00ebto fjal\u00eb: Mjer\u00eb un\u00eb, njeri me buz\u00eb t\u00eb ndyra, pash\u00eb fronin e Mbretit t\u00eb Lavdis\u00eb (Is.6:5). Sh\u00ebn Simeoni, Theologu i Ri, n\u00eb lutjet q\u00eb lexojm\u00eb para kungimit, thot\u00eb disa fjal\u00eb q\u00eb jan\u00eb shum\u00eb t\u00eb r\u00ebnda dhe ai i thot\u00eb p\u00ebr veten e tij: \u201cPej buz\u00ebsh t\u00eb ndyra, prej zemre t\u00eb f\u00eblliqur, prej gjuhe t\u00eb papast\u00ebr, dhe shpirti t\u00eb njollosur\u201d (Kungata Hyjnore, Urata VII)<\/div>\n
Pse i thot\u00eb k\u00ebto fjal\u00eb ai? Sepse ata ishin ndri\u00e7uar nga Per\u00ebndia. E duke qen\u00eb t\u00eb ndri\u00e7uar, shikonin \u00e7do grimc\u00eb t\u00eb vog\u00ebl t\u00eb m\u00ebkatit brenda tyre. Ne q\u00eb jetojm\u00eb n\u00eb err\u00ebsir\u00eb, shpeshher\u00eb nuk i shohim ata. Prandaj mburrim veten, lavd\u00ebrojm\u00eb veten se kemi mendje krenare. Gj\u00ebra t\u00eb tilla jan\u00eb n\u00eb kund\u00ebrshtim me m\u00ebsimin e Zotit. Zoti p\u00eblqeu m\u00eb shum\u00eb lutjen e tagrambledh\u00ebsit, i cili ishte njeri m\u00ebkatar. Sepse ndon\u00ebse ai i mbante syt\u00eb p\u00ebrtok\u00eb dhe nuk guxonte t’i ngrinte n\u00eb qiell, zemra e tij fliste lart dhe ngrihej lart. Sh\u00ebn Gojarti duke predikuar rreth k\u00ebsaj paravolie thot\u00eb di\u00e7ka shum\u00eb t\u00eb bukur. N\u00eb at\u00eb koh\u00eb n\u00eb Konstandinopoj\u00eb kishte shum\u00eb gara me qerre, se ai ishte sporti m\u00eb popullor i asaj kohe. Ai thot\u00eb k\u00ebt\u00eb metafor\u00eb. N\u00ebse n\u00eb nj\u00eb qerre do t\u00eb jet\u00eb drejt\u00ebsia dhe krenaria dhe n\u00eb qerren tjet\u00ebr do t\u00eb jet\u00eb m\u00ebkati dhe pul\u00ebsia, qerrja e dyt\u00eb do t\u00eb shkoj\u00eb m\u00eb p\u00ebrpara dhe do ta fitoj\u00eb gar\u00ebn. Qerrja e par\u00eb nuk do t\u00eb humbas\u00eb nga drejt\u00ebsia, por nga krenaria. Qerrja e dyt\u00eb nuk do t\u00eb fitoj\u00eb nga m\u00ebkati, por nga p\u00ebrul\u00ebsia. Sepse ai njeri q\u00eb p\u00ebrulet dhe pranon fajin e tij, ai \u00ebsht\u00eb ndri\u00e7uar nga Per\u00ebndia. Sh\u00ebn Isaak Siriani, nj\u00eb nga mjesht\u00ebrit shpirt\u00ebror m\u00eb t\u00eb m\u00ebdhenj t\u00eb Kish\u00ebs Orthodhokse, thoshte k\u00ebto fjal\u00eb: “Ai njeri q\u00eb dallon m\u00ebkatin te vetja \u00ebsht\u00eb m\u00eb i madh se ai q\u00eb sheh engj\u00ebj dhe ngjall t\u00eb vdekur”.<\/div>\n
P\u00ebrse e lart\u00ebson kaq shum\u00eb k\u00ebt\u00eb gj\u00eb? Sepse nuk mund t\u00eb ket\u00eb shp\u00ebtim, n\u00ebse nuk e dallojm\u00eb q\u00eb jemi t\u00eb s\u00ebmur\u00eb. Njer\u00ebzit q\u00eb nuk besojn\u00eb q\u00eb jan\u00eb t\u00eb s\u00ebmur\u00eb, nuk e marrin mjekimin. Vet\u00ebm njer\u00ebzit q\u00eb e kuptojn\u00eb s\u00ebmundjen e tyre e marrin mjekimin. E nj\u00ebjta gj\u00eb ndodh dhe n\u00eb jet\u00ebn shpirt\u00ebrore. N\u00ebse nuk e kuptojm\u00eb q\u00eb jemi m\u00ebkatar\u00eb, di\u00e7ka nuk shkon mir\u00eb brenda nesh. Dhe nuk e marrim dot mjekimin, sepse mendojm\u00eb q\u00eb jemi t\u00eb drejt\u00eb. Krenar\u00ebt nuk pendohen kurr\u00eb. Ata mendojn\u00eb gjithmon\u00eb sikur ata vet\u00eb jan\u00eb mir\u00eb dhe p\u00ebr\u00e7mojn\u00eb t\u00eb tjer\u00ebt. Sa m\u00eb krenar t\u00eb jet\u00eb njeriu dhe sa m\u00eb tep\u00ebr ta lavd\u00ebroj\u00eb veten, aq m\u00eb shum\u00eb i p\u00ebr\u00e7mon t\u00eb tjer\u00ebt. Dhe e kund\u00ebrta, shenjtor\u00ebt q\u00eb akuzonin veten e tyre, i lart\u00ebsonin njer\u00ebzit e tjer\u00eb dhe i donin ata, sepse n\u00eb shpirtin e tyre kishte zbritur hiri i shenjt\u00eb i Per\u00ebndis\u00eb dhe drita e k\u00ebtij hiri na ndri\u00e7on p\u00ebr t\u00eb par\u00eb njollat tona.<\/div>\n
Prandaj dhe Triodi \u00ebsht\u00eb nj\u00eb periudh\u00eb pendimi p\u00ebr gjithsecilin nga ne, p\u00ebr ta filluar jet\u00ebn me nj\u00eb pendim shum\u00eb t\u00eb madh. Pendimi n\u00eb Kish\u00ebn Orthodhokse nuk \u00ebsht\u00eb thjesht vet\u00ebm pranimi i nj\u00eb gabimi, nuk \u00ebsht\u00eb shkelja e nj\u00eb rregulli. Ky \u00ebsht\u00eb kuptimi legalistik i m\u00ebkatit. Thell\u00eb-thell\u00eb, m\u00ebkati n\u00eb Kish\u00ebn Orthodhokse \u00ebsht\u00eb nj\u00eb prishje marr\u00ebdh\u00ebnieje. Prishja e marr\u00ebdh\u00ebnies me Per\u00ebndin\u00eb. Adami dhe Eva nuk shkel\u00ebn thjesht vet\u00ebm nj\u00eb urdh\u00ebrim t\u00eb Zotit, por ata prish\u00ebn nj\u00eb marr\u00ebdh\u00ebnie; dyshuan te Zoti, iu bind\u00ebn fjal\u00ebve q\u00eb u tha gjarpri dhe menduan q\u00eb Zoti nuk i donte dhe nuk ishte aq i mir\u00eb sa kujtonin ata. Kjo prishje marr\u00ebdh\u00ebnieje \u00ebsht\u00eb pik\u00ebrisht m\u00ebkati i madh dhe pendimi \u00ebsht\u00eb pik\u00ebrisht restaurimi i k\u00ebsaj gj\u00ebje, ndryshimi i mendjes ton\u00eb, i m\u00ebnyr\u00ebs s\u00eb t\u00eb jetuarit, i m\u00ebnyr\u00ebs s\u00eb t\u00eb menduarit. Prandaj dhe Triodi \u00ebsht\u00eb nj\u00eb pjes\u00eb e r\u00ebnd\u00ebsishme n\u00eb jet\u00ebn ton\u00eb shpirt\u00ebrore.<\/div>\n
Le t\u00eb mundohemi ta mbajm\u00eb k\u00ebt\u00eb gj\u00eb, sepse n\u00ebse nuk do pendohemi, do t\u00eb thot\u00eb q\u00eb jemi krenar\u00eb. Dhe duke qen\u00eb krenar\u00eb, gjithmon\u00eb do t\u00eb mburremi. Sh\u00ebn Pavli shkruan n\u00eb letrat e tij: P\u00ebrse e shikon veten sikur je ndryshe nga t\u00eb tjer\u00ebt? E n\u00ebse ke di\u00e7ka, a nuk \u00ebsht\u00eb kjo q\u00eb t\u00eb \u00ebsht\u00eb dh\u00ebn\u00eb? E n\u00ebse t\u00eb \u00ebsht\u00eb dh\u00ebn\u00eb, p\u00ebrse mburresh p\u00ebr k\u00ebt\u00eb gj\u00eb (1 Kor.4:7)?<\/div>\n
\u00c7do gj\u00eb q\u00eb mund t\u00eb b\u00ebjm\u00eb, nuk e kemi b\u00ebr\u00eb nga fuqia jon\u00eb, po nga m\u00ebshira e Per\u00ebndis\u00eb, sepse na ka ndihmuar hiri i tij p\u00ebr t\u00eb realizuar di\u00e7ka. Edhe nuk \u00ebsht\u00eb jona dhe nuk mund t\u00eb mburremi p\u00ebr veten. Mund t\u00eb mburremi vet\u00ebm p\u00ebr Krishtin dhe p\u00ebr Per\u00ebndin\u00eb, sepse mburrja p\u00ebr veten do t\u00eb thot\u00eb q\u00eb nuk e njohim veten ton\u00eb. T\u00eb gjith\u00eb njer\u00ebzit q\u00eb mendojn\u00eb se jan\u00eb shum\u00eb t\u00eb mir\u00eb, jan\u00eb t\u00eb drejt\u00eb, jan\u00eb m\u00eb t\u00eb men\u00e7ur se t\u00eb tjer\u00ebt, jan\u00eb gabim. Sot, p\u00ebr fat t\u00eb keq, i d\u00ebgjojm\u00eb gjithmon\u00eb k\u00ebto gj\u00ebra. Ja, t\u00eb gjitha historit\u00eb e njer\u00ebzve k\u00ebshtu jan\u00eb: Sa mir\u00eb e b\u00ebn ky, sa keq e ka b\u00ebr\u00eb ai tjetri. Fjal\u00eb t\u00eb tilla nuk vijn\u00eb nga nj\u00eb zem\u00ebr e past\u00ebr. Nj\u00eb zem\u00ebr e pastruar fokusohet dhe p\u00ebrq\u00ebndrohet te vetja e tij. Prandaj, t\u00eb p\u00ebrulurit nuk merren me t\u00eb tjer\u00ebt; krenari merret me t\u00eb tjer\u00ebt. Fariseu, duke qen\u00eb krenar, filloi t\u00eb merret me t\u00eb tjer\u00ebt. Madje tha: “Nuk jam si ky tagambledh\u00ebsi”. Q\u00eb do t\u00eb thoshte: “Un\u00eb jam ndryshe nga t\u00eb tjer\u00ebt”. Kjo lutje, sa her\u00eb e th\u00ebn\u00eb me buz\u00eb ose n\u00eb zem\u00ebr ton\u00eb, nuk \u00ebsht\u00eb e p\u00eblqyeshme tek Per\u00ebndia. Ne vijm\u00eb n\u00eb kish\u00eb p\u00ebr t’u sh\u00ebruar, nuk vijm\u00eb p\u00ebr t’iu mburrur Per\u00ebndis\u00eb sesa t\u00eb mir\u00eb jemi. N\u00ebse do ta kuptojm\u00eb s\u00ebmundjen ton\u00eb, – nuk shkojm\u00eb te mjeku p\u00ebr t’u mburrur p\u00ebr sh\u00ebndetin ton\u00eb dhe p\u00ebr t\u2019i treguar sa t\u00eb sh\u00ebndetsh\u00ebm jemi, – shkojm\u00eb p\u00ebr t’i treguar s\u00ebmundjen q\u00eb mjeku t\u00eb na jap\u00eb shp\u00ebtimin. Dhe tagrambledh\u00ebsi erdhi te Mjeku i V\u00ebrtet\u00eb, pik\u00ebrisht, duke i treguar s\u00ebmundjen e tij, q\u00eb ishte m\u00ebkatar dhe i lutet Per\u00ebndis\u00eb q\u00eb t\u00eb ket\u00eb m\u00ebshir\u00eb. Dhe Per\u00ebndia ka dhembshuri t\u00eb jasht\u00ebzakonshme, si\u00e7 thot\u00eb dhe Psalmisti: \u201cZemr\u00ebn e thyer e t\u00eb p\u00ebrurulur, Per\u00ebndia nuk do ta p\u00ebrbuz\u00eb (Ps.50:17). Asnj\u00eb p\u00ebrul\u00ebsi nuk p\u00ebrjashtohet nga Per\u00ebndia. P\u00ebrul\u00ebsia \u00ebsht\u00eb dera e hapjes s\u00eb pendimit. Prandaj dhe sot me Triodin fillojm\u00eb k\u00ebndojm\u00eb p\u00ebr her\u00eb t\u00eb par\u00eb troparin e famsh\u00ebm (Hapmi dyert e pendimit, o Jet\u00ebdh\u00ebn\u00ebs…) n\u00eb t\u00eb cilin i lutemi Per\u00ebndis\u00eb q\u00eb t\u00eb na hap\u00eb der\u00ebn e pendimit. Sepse n\u00ebse do t\u00eb hapet dera e pendimit, do t\u00eb hapet pik\u00ebrisht nga p\u00ebrul\u00ebsia. Sa m\u00eb t\u00eb p\u00ebrulur t\u00eb jemi, aq m\u00eb shum\u00eb Per\u00ebndia do t\u00eb na ndihmoj\u00eb dhe do t\u00eb na ndri\u00e7oj\u00eb.<\/div>\n
Tregohet nj\u00eb histori shum\u00eb e bukur sesi pendimi i madh sjell shp\u00ebrblimin. N\u00eb koh\u00ebn kur ishte Mauriku perandor n\u00eb Kostandinopoj\u00eb, ishte nj\u00eb bandit i tmerrsh\u00ebm n\u00eb periferit\u00eb e Konstandinopoj\u00ebs, i cili kishte p\u00ebrhapur frik\u00eb n\u00eb t\u00eb gjitha ato zona. Ai kishte b\u00ebr\u00eb krime pafund dhe Mauriku q\u00eb ishte nj\u00eb i krishter i devotsh\u00ebm kishte d\u00ebgjuar p\u00ebr t\u00eb dhe i d\u00ebrgoi nj\u00eb kryq, duke i k\u00ebrkuar q\u00eb t\u00eb pendohet se do ta falte. Banditi, kur pa kryqin, iu kujtua f\u00ebmij\u00ebria, iu kujtuan prind\u00ebrit q\u00eb i kishin folur p\u00ebr Krishtin, p\u00ebr gjith\u00e7ka dhe u pendua. Pastaj shkoi dhe u paraqit para perandorit dhe i ra n\u00eb gjunj\u00eb me lot, duke i k\u00ebrkuar falje dhe perandori e fali. Ai q\u00ebndroi 10 dit\u00eb duke u lutur dhe duke u penduar, saq\u00eb shamia e tij ishte largur dhe b\u00ebr\u00eb qull\u00eb nga lot\u00ebt q\u00eb derdhte vazhdimisht. Dit\u00ebn e dhjet\u00eb nd\u00ebrroi jet\u00eb. Nj\u00eb shenjt i madh q\u00eb jetonte n\u00eb at\u00eb koh\u00eb n\u00eb nj\u00eb manastir n\u00eb Kostandinopoj\u00eb pa nj\u00eb vizion kur banditi u paraqit p\u00ebrpara gjykatores dhe demon\u00ebt soll\u00ebn t\u00eb gjitha m\u00ebkatet q\u00eb kishte b\u00ebr\u00eb ai, t\u00eb shkruara n\u00ebp\u00ebr letra dhe i vendos\u00ebn n\u00eb peshore. Peshorja u zhyt nga gjith\u00eb ato m\u00ebkatet e tij. Pastaj po k\u00ebrkonin q\u00eb \u00e7far\u00eb t\u00eb mire kishte b\u00ebr\u00eb q\u00eb mund ta ndihmonin. N\u00eb duart e nj\u00eb engj\u00eblli u shfaq shamia q\u00eb ishte lagur nga lot\u00ebt e 10 dit\u00ebve t\u00eb pendimit. Ai e vuri k\u00ebt\u00eb shami nga ana tjet\u00ebr e peshores dhe ajo e ngriti edhe an\u00ebn tjet\u00ebr lart, sepse pendimi \u00ebsht\u00eb i fuqish\u00ebm. Pendimi i v\u00ebrtet\u00eb e ndryshon njeriun dhe ndryshimi nuk \u00ebsht\u00eb n\u00eb zgjatje t\u00eb madhe n\u00eb koh\u00eb, por \u00ebsht\u00eb n\u00eb cil\u00ebsin\u00eb e pendimit. Prandaj, Triodi na th\u00ebrret t\u00eb gjith\u00ebve pa p\u00ebrjashtim t\u00eb hyjm\u00eb n\u00eb rrug\u00ebn e pendimit dhe le t’i k\u00ebrkojm\u00eb Per\u00ebndis\u00eb pik\u00ebrisht q\u00eb ta hap\u00eb fort port\u00ebn e pendimit, se porta e pendimit \u00ebsht\u00eb porta p\u00ebr t\u00eb qen\u00eb n\u00eb kungim me Per\u00ebndin\u00eb e gjall\u00eb.<\/div>\n
N\u00ebse nuk pendohemi \u00ebsht\u00eb v\u00ebshtir\u00eb t\u00eb falemi. Jo se nuk do Per\u00ebndia, po jemi ne vet\u00eb q\u00eb nuk jemi sh\u00ebruar. Asgj\u00eb e ndyr\u00eb nuk do t\u00eb hyj\u00eb n\u00eb mbret\u00ebrin\u00eb e qiejve, shkruan Sh\u00ebn Pavli (shih 2 Kor.6:14-18).<\/div>\n
Kjo \u00ebsht\u00eb koha jon\u00eb p\u00ebr t’u pastruar, – p\u00ebr t\u00eb pastruar veten ton\u00eb, p\u00ebr t\u00eb pastruar zemr\u00ebn ton\u00eb dhe p\u00ebr t\u00eb ndihmuar t\u00eb gjith\u00eb njer\u00ebzit q\u00eb jan\u00eb rrothull nesh, pik\u00ebrisht p\u00ebr t\u00eb b\u00ebr\u00eb k\u00ebt\u00eb gj\u00eb. Vet\u00ebm njer\u00ebzit q\u00eb do t\u00eb jen\u00eb t\u00eb p\u00ebrulur – do ta njohin m\u00ebkatin e tyre, do ta kuptojn\u00eb q\u00eb po ecin n\u00eb rrug\u00eb t\u00eb shtremb\u00ebr, – vet\u00ebm ata mund t\u00eb kthehen. Duke u kthyer, pa dyshim q\u00eb do t\u00eb sh\u00ebrojn\u00eb dhe ndri\u00e7ojn\u00eb veten e tyre; dhe nj\u00eb kandil i ndezur gjithmon\u00eb ndri\u00e7on.<\/div>\n
Ne shpeshher\u00eb nuk ndri\u00e7ojm\u00eb, sepse kandili yn\u00eb nuk \u00ebsht\u00eb i ndezur. Nj\u00eb kandil i fikur nuk jep drit\u00eb. Prandaj, periudha e Triodit \u00ebsht\u00eb nj\u00eb periudh\u00eb q\u00eb gjithsecili nga ne t\u00eb ndez\u00eb kandilin e zemr\u00ebs s\u00eb tij.<\/div>\n
Le t’i lutemi Zotit q\u00eb t\u00eb kemi lutjen e tagrambledh\u00ebsit, por le t’i kemi dhe veprat e fariseut, sepse veprat e tij nuk ishin t\u00eb k\u00ebqija, ishin t\u00eb mira, por lutja q\u00eb b\u00ebnte dhe zemra e tij ishin t\u00eb r\u00ebnduara nga hipokrizia. Kisha na th\u00ebrret t\u00eb gjith\u00ebve t\u00eb b\u00ebjm\u00eb veprat e fariseut dhe t\u00eb kemi p\u00ebrgjithmon\u00eb p\u00ebrul\u00ebsin\u00eb dhe njohjen e m\u00ebkatit t\u00eb tagambledh\u00ebsit. Amin.<\/div>\n<\/div>\n

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