U ngjite n\u00eb qiell me lavdi, o Krisht, Per\u00ebndia yn\u00eb, dhe g\u00ebzove me premtimin e Shpirtit t\u00eb Shenjt\u00eb Nx\u00ebn\u00ebsit, t\u00eb cil\u00ebt u siguruan me bekimin, q\u00eb Ti je Biri i Per\u00ebndis\u00eb, Shp\u00ebrblyesi i bot\u00ebs!<\/p>\n
Me zhvillimin e shkencave dhe t\u00eb teknologjis\u00eb n\u00eb shekullin ton\u00eb, shum\u00eb njer\u00ebz fol\u00ebn p\u00ebr mund\u00ebsit\u00eb e mahnitshme t\u00eb njeriut. U d\u00ebgjuan madje shprehje dhe deklarata fjal\u00ebm\u00ebdha si k\u00ebto: “Per\u00ebndia vdiq. Per\u00ebndi jemi ne”. Z\u00ebra k\u00ebto q\u00eb vijn\u00eb si jehon\u00eb e drejtp\u00ebrdrejt\u00eb e premtimit t\u00eb lasht\u00eb t\u00eb djallit n\u00eb Eden: “do t\u00eb b\u00ebheni si Per\u00ebndia, duke njohur t\u00eb mir\u00ebn dhe t\u00eb keqen” (Gjen.3:5). Por djalli nuk mund t\u00eb prodhoj\u00eb di\u00e7ka me t\u00eb v\u00ebrtet\u00eb t\u00eb re. Nuk \u00ebsht\u00eb n\u00eb gjendje t\u00eb krijoj\u00eb. Vet\u00ebm mund t\u00eb shtremb\u00ebroj\u00eb krijimin. Me at\u00eb propozimin e tij t\u00eb vjet\u00ebr shtremb\u00ebroi t\u00eb v\u00ebrtet\u00ebn dhe e shnd\u00ebroi at\u00eb n\u00eb g\u00ebnjesht\u00ebr. K\u00ebshtu, at\u00ebher\u00eb n\u00eb Eden, p\u00ebrdori si pik\u00ebnisje nj\u00eb t\u00eb v\u00ebrtet\u00eb, thelb\u00ebsore, por e formuloi n\u00eb nj\u00eb m\u00ebnyr\u00eb t\u00eb till\u00eb q\u00eb shtyu njer\u00ebzimin n\u00eb drejtim t\u00eb gabuar: n\u00eb rrug\u00ebn e arroganc\u00ebs dhe t\u00eb vetplot\u00ebsimit.<\/p>\n
N\u00eb t\u00eb nj\u00ebjt\u00ebn m\u00ebnyr\u00eb d\u00ebshira e njeriut t\u00eb lart\u00ebsoj\u00eb veten e tij deri n\u00eb fronin e Per\u00ebndis\u00eb nuk \u00ebsht\u00eb e gabuar n\u00eb m\u00ebnyr\u00eb absolute. Esht\u00eb kryesisht shtremb\u00ebrim i nj\u00eb tendence q\u00eb ka origjin\u00eb hyjnore. Sepse Per\u00ebndia krijoi njeriun “sipas ikon\u00ebs” s\u00eb Tij, p\u00ebr t\u00eb qen\u00eb bashk\u00eb me T\u00eb.<\/p>\n
Njer\u00ebzimi gjeti p\u00ebrfundimit drejtimin e sakt\u00eb p\u00ebr te froni i Per\u00ebndis\u00eb n\u00ebp\u00ebrmjet Iisu Krishtit, “Adamit t\u00eb dyt\u00eb”. Kjo \u00ebsht\u00eb tema thelb\u00ebsore e mesazhit t\u00eb krishter\u00eb, i cili arrin kulmin n\u00eb t\u00eb Kremten e Ngritjes n\u00eb qiell t\u00eb Zotit, Analipsit.<\/p>\n
Destinacioni p\u00ebrfundimtar i njeriut \u00ebsht\u00eb pik\u00ebrisht hyjnizimi. Por kjo \u00ebsht\u00eb e mundur vet\u00ebm me Krishtin i cili “Zbrazi veten e tij, dhe mori form\u00eb sh\u00ebrb\u00ebtori” (Fil.2-7,11).<\/p>\n
Ky mesazh esencial teologjik rrezatohet nga e Kremtja e Ngjitjes n\u00eb qiell t\u00eb Zotit. Sipas nd\u00ebrgjegjes kristologjike dhe n\u00ebnvet\u00ebdijes adhuruese t\u00eb Kish\u00ebs s\u00eb vjet\u00ebr, t\u00eb bashkuar, te Ngjitja n\u00eb qiell e Krishtit shohim plot\u00ebsimin, “fundin” e gjith\u00eb forcave t\u00eb tjera vendimtare t\u00eb rrjedh\u00ebs s\u00eb jet\u00ebs s\u00eb Per\u00ebndinjeriut. Zbritja e Fjal\u00ebs Per\u00ebndi nga qielli n\u00eb tok\u00eb filloi me Ungjill\u00ebzimin. Ngritja e Fjal\u00ebs Per\u00ebndi nga toka n\u00eb qiell plot\u00ebsohet me Analipsin. Ungjill\u00ebzimi qe parath\u00ebnia e Trup\u00ebzimit, nd\u00ebrsa Ngritja n\u00eb qiell \u00ebsht\u00eb konkluzioni i tij. At\u00ebhere Ai, i zhveshur nga trupi zbriti nga qielli n\u00eb tok\u00eb nd\u00ebrsa tani ngrihet nga toka n\u00eb qiell duke bashk\u00eblart\u00ebsuar natyr\u00ebn njer\u00ebzore. Dyzet dit\u00eb pas lindjes s\u00eb Tij u \u00e7ua n\u00eb hierore dhe si i “par\u00eblindur”, iu kushtua Zotit sipas ligjit. Dyzet dit\u00eb pas Ngjalljes s\u00eb Tij, rilindjes s\u00eb gjinis\u00eb njer\u00ebzore, ngjitet n\u00eb hieroren mbiqiellore, si i “Par\u00eblinduri” prej t\u00eb vdekurve p\u00ebr t\u00eb paraqitur te Per\u00ebndia dhe Ati, t\u00eb Shenjt\u00eb dhe t\u00eb d\u00eblir\u00eb, natyr\u00ebn njer\u00ebzore m\u00eb T\u00eb, “pem\u00ebn e par\u00eb” t\u00eb natyr\u00ebs son\u00eb.<\/p>\n
Cel\u00ebs themelor p\u00ebr kuptimin e plot\u00eb t\u00eb mesazhit t\u00eb s\u00eb kremtes s\u00eb ngritjes n\u00eb qiell t\u00eb Zotit mbetet koncepti biblik i Krishtit si “Adami i dyt\u00eb” dhe “i par\u00eblinduri” i krijes\u00ebs. E gjith\u00eb ikonomia hyjnore, m\u00eb Krishtin nuk sjell thjesht pajtimin midis Per\u00ebndis\u00eb dhe njeriut, por rilidh ato q\u00eb m\u00ebkati i Adamit t\u00eb par\u00eb i kishte ndar\u00eb: njer\u00ebzoret dhe qielloret. I rijep q\u00ebnies njer\u00ebzore “lavdin\u00eb” hyjnore. Ashtu si r\u00ebnia e Adamit t\u00eb par\u00eb i hapi njeriut rrug\u00ebn drejt Ferrit, ashtu edhe ngritja e “Adamit t\u00eb dyt\u00eb”, Iisu Krishtit, hapi der\u00ebn p\u00ebr hyrjen ton\u00eb n\u00eb qiell, ku sundon n\u00eb m\u00ebnyr\u00eb absolute prania dhe vullneti i Per\u00ebndis\u00eb.<\/p>\n
Me lindjen e Tij Krishti u b\u00eb “i par\u00eblindur nd\u00ebr shum\u00eb v\u00ebllez\u00ebr” (Rom. 8:29). Prania dhe vepra e Tij kan\u00eb dimensione universale. Esht\u00eb “i par\u00eblinduri i gjith\u00eb krijes\u00ebs” (Kol. 1:15), “\u00ebsht\u00eb fillimi, i par\u00eblinduri nga t\u00eb vdekurit, q\u00eb n\u00eb gjith\u00e7ka t\u00eb jet\u00eb Ai i pari”. (Kol. 1:19) “Sepse duhej me t\u00eb v\u00ebrtet\u00eb atje t’i sillte therore Per\u00ebndis\u00eb natyr\u00ebn ton\u00eb t\u00eb par\u00eblindur prej s\u00eb vdekurish, di\u00e7ka t\u00eb nj\u00ebshme me fillimin e sjelljes s\u00eb prodhimeve t\u00eb para, p\u00ebr gjith\u00eb gjith\u00eb gjindjen njer\u00ebzore” (Grigor i Selanikut. Fjalim i I-r\u00eb).<\/p>\n
Q\u00ebllimi thelb\u00ebsor i misionit shp\u00ebtimtar t\u00eb Zotit nuk qe t\u00eb shtonte disa parime morale apo t\u00eb sqaronte disa pik\u00ebpamje t\u00eb Dhiat\u00ebs s\u00eb Vjet\u00ebr, por t\u00eb p\u00ebrt\u00ebrij\u00eb ontologjikisht “t\u00eb gjitha”: t\u00eb ngrej\u00eb t\u00eb rr\u00ebzuarin, ta b\u00ebje t\u00eb paprishsh\u00ebm, t\u00eb lavd\u00ebroj\u00eb t\u00eb m\u00ebkaturain t\u00eb hyjnizoj\u00eb njer\u00ebzoren. Pik\u00ebrisht kjo mbetet zemra e mesazhit ungjillor, se Iisu Krishti u trup\u00ebzua, “b\u00ebri streh\u00eb te ne” predikoi Mbret\u00ebrin\u00eb e Per\u00ebndis\u00eb n\u00eb fjal\u00eb dhe fuqi, p\u00ebsoi p\u00ebr ne, u ngjall e u ngrit n\u00eb qiell, duke i hapur njer\u00ebzimit Mbret\u00ebrin\u00eb e Per\u00ebndis\u00eb. Transformoi natyr\u00ebn njer\u00ebzore, t\u00eb cil\u00ebn mori, natyr\u00ebn ton\u00eb, dhe p\u00ebrfundimisht e lart\u00ebsoi me trupin e lavd\u00ebruar t\u00eb personit s\u00eb tij prej Per\u00ebndinjeriu n\u00eb qiell, aty ku Per\u00ebndia \u00ebsht\u00eb i pranish\u00ebm n\u00eb m\u00ebnyr\u00eb absolute, p\u00ebrmbi dhe p\u00ebrtej mund\u00ebsis\u00eb s\u00eb konceptimit ton\u00eb, dhe megjithat\u00eb aq af\u00ebr nesh.<\/p>\n
Gjuha e vjet\u00ebr klasike, e lidhur me nj\u00eb koncept statik t\u00eb hap\u00ebsir\u00ebs dhe koh\u00ebs “sip\u00ebr” edhe “posht\u00eb” k\u00ebrc\u00ebnon t\u00eb na izoloj\u00eb n\u00eb dilema t\u00eb rrema dhe t\u00eb rrezikshme n\u00eb lidhje me pranin\u00eb e Krishtit n\u00eb qiell dhe nj\u00ebkoh\u00ebsisht, “midis nesh”. Megjithat\u00eb hapjet bashk\u00ebkohore t\u00eb shkencave fizike konstatoj\u00eb se hap\u00ebsira nuk \u00ebsht\u00eb statike, se gjith\u00ebsia gjendet n\u00eb l\u00ebvizje, se hap\u00ebsira vazhdimisht zhvillohet. Universi dhe koha nd\u00ebrvarren.<\/p>\n
Marrja e natyr\u00ebs njer\u00ebzore dhe lart\u00ebsimi i saj jan\u00eb realizuar ontologjikisht “nga v\u00ebllai i par\u00eblindur”, Zoti yn\u00eb Per\u00ebndinjeri.<\/p>\n
Kjo ngjarje p\u00ebrb\u00ebn pik\u00ebn m\u00eb t\u00eb fundit t\u00eb lavdis\u00eb s\u00eb natyr\u00ebs njer\u00ebzore. Ve\u00e7se p\u00ebr ne mbetet nj\u00eb mund\u00ebsi kolosale, ende e n\u00ebnzhvilluar. Cdo njeri, si person i lir\u00eb, th\u00ebrritet lirisht ta pranoj\u00eb, ta v\u00ebj\u00eb n\u00eb veprim me fuqin\u00eb e Shpirtit t\u00eb Shenjt\u00eb, i cili sjell Mbret\u00ebrin\u00eb e Per\u00ebndis\u00eb brenda nesh dhe na \u00e7on n\u00eb “krah\u00ebt e Atit”.<\/p>\n
(Pjesa e dyt\u00eb vijon n\u00eb numrin e ardhsh\u00ebm)<\/p>\n
+ Anastasi<\/p>\n","protected":false},"excerpt":{"rendered":"
Kryepiskopi Anastas analizon teologjikisht fest\u00ebn e Ngjitjes n\u00eb qiell (Analipsit) si plot\u00ebsimi i misionit shp\u00ebtimtar t\u00eb Krishtit. Shpjegon konceptin e Krishtit si Adami i dyt\u00eb q\u00eb ngre natyr\u00ebn njer\u00ebzore drejt hyjnizimit, kund\u00ebr arroganc\u00ebs njer\u00ebzore moderne q\u00eb do t\u00eb z\u00ebvend\u00ebsoj\u00eb Per\u00ebndin\u00eb.<\/p>\n","protected":false},"template":"","meta":{"_acf_changed":false,"inline_featured_image":false,"nentitulli":"","numri":"6(21)","viti":"1994","muaji":"Qershor","muaji_numer":"6","dita":"","faqet":"[1, 6]","fjale_kyce":"[\"Analips\", \"Ngjitja n\u00eb qiell\", \"Krishti\", \"Adami i dyt\u00eb\", \"hyjnizim\", \"natyra njer\u00ebzore\", \"Per\u00ebndia\", \"Anastasi\", \"ortodoksi\", \"teologji\"]","permbledhje":"Kryepiskopi Anastas analizon teologjikisht fest\u00ebn e Ngjitjes n\u00eb qiell (Analipsit) si plot\u00ebsimi i misionit shp\u00ebtimtar t\u00eb Krishtit. Shpjegon konceptin e Krishtit si Adami i dyt\u00eb q\u00eb ngre natyr\u00ebn njer\u00ebzore drejt hyjnizimit, kund\u00ebr arroganc\u00ebs njer\u00ebzore moderne q\u00eb do t\u00eb z\u00ebvend\u00ebsoj\u00eb Per\u00ebndin\u00eb.","autori":"Kryepiskopi Anastas","kategoria":"Teologji \/ Mesazh kryepiskopal","kryeredaktor":"Thoma Dhima"},"ngjallja_kategoria":[9522],"ngjallja_autori":[9438],"ngjallja_viti":[9436],"ngjallja_kryeredaktor":[9473],"class_list":["post-82918","ngjallja_article","type-ngjallja_article","status-publish","hentry","ngjallja_kategoria-teologji-mesazh-kryepiskopal","ngjallja_autori-kryepiskopi-anastas","ngjallja_viti-9436","ngjallja_kryeredaktor-thoma-dhima"],"acf":[],"yoast_head":"\n