Politika me mjetet e saj t\u00eb shumta; luft\u00ebn para s\u00eb gjithash, strategjin\u00eb dhe taktik\u00ebn, ekonomin\u00eb dhe diplomacin\u00eb, propagand\u00ebn dhe p\u00ebrpunimin e opinionit, qeveris bot\u00ebn dhe ka synim t\u00eb arrij\u00eb nj\u00eb paqe sa m\u00eb t\u00eb q\u00ebndrueshme, t\u00eb bazuar n\u00eb ekuilibrin e forcave dhe t\u00eb garantuar nga t\u00eb fuqishmit e bot\u00eb. Feja, p\u00ebrball\u00eb saj, n\u00eb v\u00ebshtrimin e ri tok\u00ebsor, k\u00ebrkon dhe p\u00ebrpiqet p\u00ebr nj\u00eb paqe t\u00eb p\u00ebrhershme dhe t\u00eb drejt\u00eb, t\u00eb bazuar n\u00eb harmonin\u00eb midis njer\u00ebzve dhe tek liria e tyre e v\u00ebrtet\u00eb. Arma e saj e vetme: mb\u00ebshtetja n\u00eb vullnetin e Per\u00ebndis\u00eb.<\/p>\n
K\u00ebto dy sfera t\u00eb aktivitetit njer\u00ebzor kan\u00eb momente afrimi ose kund\u00ebrv\u00ebnieje, sipas rastit, me rezultate q\u00eb mund t\u00eb na japin indikacione p\u00ebr t\u00eb gjykuar t\u00eb kaluar\u00ebn dhe p\u00ebr t\u00eb sqaruar kriteret p\u00ebr t\u00eb ardhmen. Le t\u00eb pyesim s\u00eb pari: Feja dhe politika, edhe pse me nj\u00eb heterogjenitet t\u00eb thell\u00eb mes tyre, a mund t\u00eb jen\u00eb, n\u00eb nj\u00eb far\u00eb mase, komplementare?<\/p>\n
Politika e pranon dhun\u00ebn si mjet (dhe e dim\u00eb mir\u00eb n\u00eb \u00e7’ekstreme mizore arrin kjo), por duhet th\u00ebn\u00eb se ajo, n\u00ebn shtytjen e vazhduar p\u00ebr paqe dhe siguri, q\u00eb bashk\u00ebjeton tek njeriu me at\u00eb p\u00ebr grabitje, her\u00eb-her\u00eb ka gjetur edhe forma demokratike p\u00ebr t\u00eb qeverisur nj\u00eb shoq\u00ebri (e n\u00ebnvizojm\u00eb herd-her\u00eb e jo si pasoj\u00eb e nj\u00eb p\u00ebrparimi t\u00eb domosdosh\u00ebm q\u00eb b\u00ebn njeriu p\u00ebr k\u00ebt\u00eb d\u00ebshmojn\u00eb kthimet e p\u00ebrbindshme prapa, t\u00eb pranishme n\u00eb histori, edhe n\u00eb k\u00ebt\u00eb shekull), kurse n\u00eb l\u00ebmin e jasht\u00ebm ka \u00e7uar n\u00eb bisedime nd\u00ebrshtet\u00ebrore, dhe s\u00eb fundi edhe nd\u00ebrkomb\u00ebtare, p\u00ebr t\u00eb zgjidhur problemet pa luft\u00eb, sa her\u00eb q\u00eb ndryshimi i raporteve t\u00eb forc\u00ebs e mund\u00ebsonte. Ve\u00e7se nuk ka ndodhur ende q\u00eb pal\u00ebt t\u00eb ulen n\u00eb tryez\u00ebn e bisedimeve nergut p\u00ebr t\u00eb vendosur t\u00eb drejtat e atyre q\u00eb kan\u00eb d\u00ebmtuar ose injoruar n\u00eb raportet e vjetra, dhe s’kan\u00eb gjetur miq n\u00eb ato t\u00eb rejat.<\/p>\n
Sido q\u00eb t\u00eb jet\u00eb, k\u00ebto tipare m\u00eb t\u00eb lakueshme t\u00eb politik\u00ebs, dmth z\u00ebvend\u00ebsimi (qoft\u00eb p\u00ebr nevoj\u00eb e jo p\u00ebr parim) i dhun\u00ebs me traktativ\u00ebn, vlejn\u00eb p\u00ebr t\u00eb mos e paragjykuar at\u00eb t\u00ebr\u00ebsisht si t\u00eb “ndyr\u00eb”, dhe p\u00ebr t\u00eb na \u00e7uar tek p\u00ebrfundimi q\u00eb sfera e saj me at\u00eb t\u00eb fes\u00eb nuk jan\u00eb dy rrath\u00eb q\u00eb s’priten fare.<\/p>\n
Historikisht n\u00eb zon\u00ebn ku “puqen” dy rrath\u00ebt kemi par\u00eb ndonj\u00eb mbret t\u00eb fort\u00eb e nj\u00ebherazi, me nj\u00eb sens drejt\u00ebsie, q\u00eb nuk mund ta shpjegosh ve\u00e7se me devocionin e tyre t\u00eb thell\u00eb, dhe nga krahu tjet\u00ebr, krer\u00ebt fetar\u00eb q\u00eb nd\u00ebrhynin rregullisht n\u00eb politik\u00eb, fillimisht me q\u00ebllim korrigjimi (rasti m\u00eb i mir\u00eb), p\u00ebr t\u00eb mbetur aty p\u00ebrfundimisht, rob\u00ebr t\u00eb loj\u00ebs s\u00eb konjukturave.<\/p>\n
P\u00ebrgjith\u00ebsimi i k\u00ebsaj p\u00ebrvoje tregon se pushtetar\u00ebt q\u00eb ia dol\u00ebn mban\u00eb t\u00eb vendosin nj\u00eb regjim relativisht t\u00eb drejt\u00eb brenda vendit, dhe nj\u00eb paqe mjaft t\u00eb gjat\u00eb me fqinj\u00ebt fituan nam, pavar\u00ebsisht nga pap\u00ebrsosjet dhe gabimet, kurse klerik\u00ebt q\u00eb u p\u00ebrzien n\u00eb pun\u00eb shtet\u00ebrore dhe luftarake, g\u00ebzojn\u00eb nj\u00eb njoll\u00eb, pavar\u00ebsisht nga meritat dhe q\u00ebllmet e mira, n\u00eb pa\u00e7in qen\u00eb t\u00eb tilla.<\/p>\n
Arsyet jan\u00eb t\u00eb qarta: T\u00eb par\u00ebt, mbret\u00ebrit, kan\u00eb b\u00ebr\u00eb pun\u00ebn q\u00eb u takonte, dhe me mjaft sukses, kurse t\u00eb dyt\u00ebt, njer\u00ebzit e Per\u00ebndis\u00eb, duke pranuar t’u hyjn\u00eb dhun\u00ebs s\u00eb pushtetit dhe ujdive me t\u00eb fort\u00ebt, i jan\u00eb n\u00ebnshtruar edhe ndotjes prej tyre, gj\u00eb q\u00eb i largonte nga fryma apostolike e dashuris\u00eb p\u00ebr t\u00eb gjith\u00eb njer\u00ebzit pa dallim. Gabimi i tyre \u00ebsht\u00eb i dyfisht\u00eb: Kan\u00eb gjykuar t\u00eb af\u00ebrtin; jo vet\u00ebm kaq, por e kan\u00eb b\u00ebr\u00eb me dhun\u00eb.<\/p>\n
Mendimi se mund t\u00eb arrihet paqja me angazhimin e Kish\u00ebs s\u00eb Krishtit n\u00eb nj\u00eb kauz\u00eb politike ose n\u00eb nj\u00eb aleanc\u00eb (sado t\u00eb drejta t’i quajn\u00eb k\u00ebto banor\u00ebt e k\u00ebsaj bote) nuk b\u00ebn tjet\u00ebr ve\u00e7se sharton n\u00eb logjik\u00ebn e saj t\u00eb dashuris\u00eb, logjik\u00ebn tok\u00ebsore, e cila, gjithsesi, nuk i shp\u00ebton dot dhun\u00ebs. K\u00ebshtu, her\u00ebt a von\u00eb, edhe pem\u00ebt e saj do t\u00eb dalin tok\u00ebsore, duke i hequr asaj mjaft nga hiri i themeluesit t\u00eb saj q\u00eb, para se t\u00eb martirizohej, i tha dishepullit q\u00eb deshi ta mbronte me arm\u00eb: “Kujton ti se po t’i lutesha Atit tim, s’do t\u00eb m\u00eb d\u00ebrgonte m\u00eb shum\u00eb se dymb\u00ebdhjet\u00eb legjione engj\u00ebjsh? Po at\u00ebher\u00eb, si do t\u00eb p\u00ebrmbusheshin shkrimet, q\u00eb k\u00ebshtu duhet t\u00eb ndodh\u00eb?” (Matth. 26,53).<\/p>\n
Kisha nuk \u00ebsht\u00eb vet\u00ebm e ndjekur nga t\u00eb fort\u00ebt e bot\u00ebs, por edhe e joshur nga fuqia e bot\u00ebs. Kur ajo u shkon pas skifter\u00ebve t\u00eb kombit t\u00eb vet, duke p\u00ebrzier\u00eb fen\u00eb me kombin ose dhe b\u00ebhet nxit\u00ebse e tyre n\u00ebp\u00ebr demostrata e me propagand\u00eb, harron se Zoti p\u00eblqen t\u00eb but\u00ebt dhe paqtuesit. Po ashtu dhe kur k\u00ebrkon t’u imponohet t\u00eb tjer\u00ebve me fuqi o taktika politike, harron se Zoti p\u00eblqen t\u00eb p\u00ebrulurit, dhe u shfaqet vet\u00ebm atyre.<\/p>\n
Por \u00e7\u00ebshtja e dhun\u00ebs nuk \u00ebsht\u00eb e thjesht\u00eb. Kisha num\u00ebron nd\u00ebr shenjtor\u00ebt e vet edhe luft\u00ebtar\u00eb, kurse n\u00eb Dhiat\u00ebn e Vjet\u00ebr kemi plot raste betejash t\u00eb Izraelit, q\u00eb drejtohen dhe fitohen me strateg vet\u00eb Zotin! (t\u00eb kujtojm\u00eb luft\u00ebn p\u00ebr Hanaanin). Pra dhuna nuk \u00ebsht\u00eb t\u00ebr\u00ebsisht e d\u00ebnueshme n\u00eb nj\u00eb bot\u00eb t\u00eb sunduar nga lakmia p\u00ebr t\u00eb rr\u00ebmbyer. Me k\u00ebt\u00eb nuk duhet p\u00ebrfunduar domosdo se \u00ebsht\u00eb ligj\u00ebsuar p\u00ebr njeriun, megjith\u00ebse s’mund t’i vesh faj nj\u00eb kishe kur u jep zem\u00ebr t\u00eb rrethuarve q\u00eb kan\u00eb thik\u00ebn n\u00eb fyt, dhe madje ua bekon arm\u00ebt kur mbrojn\u00eb jet\u00ebn dhe nderin e familjeve t\u00eb tyre. Por rr\u00ebfimi i sinqert\u00eb tek Zoti siguron p\u00ebrgjigjen, se kur je n\u00eb vet\u00ebmbrojtje dhe kur jo. Shpesh n\u00eb histori jan\u00eb nd\u00ebrmarr\u00eb luftra t\u00eb paprovokuara me q\u00ebllime t\u00eb vet\u00ebquajtura t\u00eb shenjta. Ata q\u00eb i shpallnin, mund t\u00eb ken\u00eb qen\u00eb mb\u00ebshtetur (sinqerisht ose p\u00ebr llogari) n\u00eb disa precedente biblike, dhe p\u00ebr m\u00eb tep\u00ebr do t’i ken\u00eb p\u00ebrligjur tek th\u00ebnia e Krishtit “kam ardhur q\u00eb t\u00eb v\u00eb jo paqen, por shpat\u00ebn”.<\/p>\n
Pa dyshim q\u00eb leximi q\u00eb u kan\u00eb b\u00ebr\u00eb Shkrimeve t\u00eb Shenjta ishte i gabuar, sepse i b\u00ebr\u00eb jo n\u00eb frym\u00ebn e tyre t\u00eb v\u00ebrtet\u00eb. T\u00eb dyja Dhiatat dallohen (si\u00e7 thekson nj\u00eb studiues i shquar), jo p\u00ebr kontradikta logjike, po p\u00ebr pasuri jet\u00ebsore. Q\u00eb t\u00eb marr\u00ebsh prej tyre indikacione t\u00eb vlefshme duhet t\u00eb dish t\u00eb shquash tek ato pedagogjin\u00eb hyjnore, e cila ng\u00ebrthen mend\u00ebsin\u00eb e brezave t\u00eb cil\u00ebve u \u00ebsht\u00eb drejtuar p\u00ebr mij\u00ebvje\u00e7ar\u00eb, dhe gjithashtu, lirin\u00eb shpirt\u00ebrore n\u00eb rritje t\u00eb atyre q\u00eb do pranonin mesazhin. Logjika e ngusht\u00eb e formale zhvleft\u00ebsohet para k\u00ebtij teksti, q\u00eb me drit\u00ebn e tij t\u00eb fort\u00eb t\u00eb jep m\u00eb shum\u00eb nga \u00e7’mund t\u00eb mbash. N\u00eb \u00e7do rast, \u00e7el\u00ebsi i lexuesit nuk \u00ebsht\u00eb identifikimi i vet\u00eb me t\u00eb drejt\u00ebn, por p\u00ebrul\u00ebsia.<\/p>\n
Nuk ka kontradikt\u00eb thelb\u00ebsore mes dy Dhiatave, p\u00ebrve\u00e7 asaj aparente t\u00eb fazave q\u00eb kalon nj\u00eb far\u00eb p\u00ebr t’u b\u00ebr\u00eb fryt. V\u00ebrtet tek e Vjetra gjejm\u00eb skena t\u00eb dhun\u00ebshme, por aty jepet edhe fillesa e nj\u00eb vizioni human t\u00eb shoq\u00ebris\u00eb: M\u00ebshira p\u00ebr t\u00eb huajin, p\u00ebr jetimin, gruan e ve etj., jepen p\u00ebr her\u00eb t\u00eb par\u00eb n\u00eb Bib\u00ebl, si pjes\u00eb t\u00eb nj\u00eb plani humanizues t\u00eb njeriut, q\u00eb Zoti e barton n\u00eb form\u00eb normash p\u00ebr popullin e tij t\u00eb zgjedhur. Tek popujt fqinj\u00eb t\u00eb atyre koh\u00ebve, q\u00eb praktikojn\u00eb politeizmin, k\u00ebto gj\u00ebra as q\u00eb figurojn\u00eb n\u00eb librat e tyre – mjafton t\u00eb kujtojm\u00eb zakonin e llahtarsh\u00ebm n\u00eb Babiloni t\u00eb varrosjes s\u00eb grave p\u00ebr s\u00eb gjalli, tok me burrin e vdekur.<\/p>\n
Mund t\u00eb thuhet me plot goj\u00ebn se drejt\u00ebsia hyn n\u00eb histori, n\u00ebrp\u00ebrmjet ligjit q\u00eb na u dha n\u00eb Shkrimin e Shenjt\u00eb. Nuk duhet \u00e7uditur me formulimin e ashp\u00ebr: “Thik\u00eb p\u00ebr thik\u00eb” e “sy p\u00ebr sy”, as urdh\u00ebrin p\u00ebr shfarosjen e plot\u00eb t\u00eb hananeasve. N\u00eb at\u00eb det padrejt\u00ebsie q\u00eb kishte v\u00ebrshuar mbas m\u00ebkatit fillestar, dhe ishte trashur mbas P\u00ebrmbytjes, nuk mund t\u00eb vendosej ve\u00e7se me rrept\u00ebsi, p\u00ebr t\u00eb ngulur bindjen q\u00eb faji s’mbetet pa nd\u00ebshkuar. Por, n\u00eb Marr\u00ebveshjen q\u00eb b\u00ebri Per\u00ebndia me popullin e tij, si shprehje t\u00eb drejt\u00ebsis\u00eb s\u00eb tij q\u00eb duhet \u00e7uar n\u00eb vend, kjo rrept\u00ebsi b\u00ebhet themeli mbi t\u00eb cilin do operohet \u00e7lirimi i njeriut. Popujt fqinj\u00eb n\u00eb fet\u00eb e tyre pagane e ndjenin se duhet t\u00eb flijonin, shenj\u00eb e qart\u00eb kjo e nd\u00ebrgjegjes m\u00ebkatare, por vet\u00ebm Herbrenjve u k\u00ebrkohet, n\u00eb nj\u00eb far\u00eb momenti, jo m\u00eb holokauste bag\u00ebtish, por pendes\u00eb, flijim t\u00eb vetes; vet\u00ebm atyre u parathuhet ardhja e Mesis\u00eb dhe madje t\u00eb dh\u00ebna t\u00eb sakta p\u00ebr flijimin e tij, dhe le ta kuptonte kush t\u00eb mundej.<\/p>\n
Kjo hyrje e mahnitshme e dashuris\u00eb hyjnore n\u00eb bot\u00eb, konkrete, e kodifikuar, ndodh te ky popull i p\u00ebrgatitur qysh n\u00eb krye p\u00ebr k\u00ebt\u00eb mision; t\u00eb luftoj\u00eb m\u00ebkatin, shkaktarin e vdekjes. Prania e kombeve pagan\u00eb af\u00ebr tij \u00ebsht\u00eb po aq e r\u00ebnd\u00ebsishme: ata jan\u00eb pik\u00eb referimi tani e mbas p\u00ebr \u00e7ka hebrenjt\u00eb nuk duhet t\u00eb b\u00ebjn\u00eb!<\/p>\n
Esht\u00eb nj\u00eb “projekt” drejt jet\u00ebs, dhe rruga jepet e qart\u00eb n\u00eb Marr\u00ebveshjen: “N\u00eb qoft\u00eb se populli im th\u00ebrret emrin tim, p\u00ebrulet, lutet, k\u00ebrkon fytyr\u00ebn time dhe i largohet rrug\u00ebve t\u00eb k\u00ebqia, un\u00eb do ta sh\u00ebroj n\u00eb vendin e tij” (2 Kron. 7,14). N\u00eb fillim Zoti i kishte th\u00ebn\u00eb k\u00ebtij populli “Ti s’do t’i lutesh tjet\u00ebr Per\u00ebndie ve\u00e7 Meje!” dhe me k\u00ebt\u00eb themeloi Monoteizmin. Porosia tjet\u00ebr vjen: “Duaje t\u00eb af\u00ebrmin t\u00ebnd” dhe m\u00eb an\u00ebn e saj nis Humanizmin e mir\u00ebfillt\u00eb. Por, si do t’i kuptojn\u00eb ata k\u00ebto porosi dhe si do t’i pajtojn\u00eb ato me t\u00eb m\u00ebparshmet e t\u00eb m\u00ebvonshmet? Konkretisht, si do t\u00eb harmonizojn\u00eb m\u00ebsimin “Duaje t\u00eb af\u00ebrmin t\u00ebnd” me urdh\u00ebrin p\u00ebr t\u00eb vrar\u00eb p\u00ebrbuz\u00ebsit e Zotit (Num\u00ebr.15,31), dhe po ashtu rekomandimin “Askush mos ta vras\u00eb Kainin” me urdh\u00ebrin e prer\u00eb p\u00ebr zhdukjen e plot\u00eb t\u00eb hananeasve? Jan\u00eb \u00e7\u00ebshtje q\u00eb bashkojn\u00eb pashmangsh\u00ebm fen\u00eb me politik\u00ebn.<\/p>\n
P\u00ebrgjigjja mund t\u00eb jepet vet\u00ebm po t\u00eb kuptohen mir\u00eb detyrat ndaj Per\u00ebndis\u00eb (t\u00eb cilat komportojn\u00eb edhe ashp\u00ebrsi) dhe ato ndaj vetes e t\u00eb af\u00ebrmit-, q\u00eb duan vet\u00ebm p\u00ebrul\u00ebsi). Cdo p\u00ebrzierje e tyre, ose m\u00eb keq, z\u00ebvend\u00ebsimi i tyre, ka pasoja t\u00eb r\u00ebnda. Dhe n\u00eb fakt, populli i zgjedhur (q\u00eb \u00ebsht\u00eb i till\u00eb vet\u00ebm si ruajt\u00ebs i porosive) p\u00ebson rob\u00ebri t\u00eb reja kur i shkel ato, pik\u00ebrisht si n\u00eb mbrojtje t\u00eb tij epidemia e d\u00ebrguar nga Zoti kishte nd\u00ebshkuar egjiptian\u00ebt pagan\u00eb.<\/p>\n
Esht\u00eb nj\u00eb nd\u00ebrgjegj\u00ebsim i ngadalsh\u00ebm, i dhimbsh\u00ebm, i m\u00ebkatit, dhurat\u00eb e mrekullueshme e Per\u00ebndis\u00eb, kusht i vet\u00ebm p\u00ebr nj\u00eb paqe q\u00eb s’mund t\u00eb realizohet ndryshe, ve\u00e7se p\u00ebrmes pendes\u00ebs s\u00eb fajtorit dhe ndjes\u00ebs s\u00eb t\u00eb l\u00ebnduarit, brenda nj\u00eb bote q\u00eb i zbulohet pap\u00ebrsosja e thell\u00eb e shkaktuar nga ky m\u00ebkat. Ky nd\u00ebrgjegj\u00ebsim kulminon tek akti jet\u00ebdh\u00ebn\u00ebs i kryq\u00ebzimit t\u00eb Iisu Krishtit. Pa t\u00eb, pa k\u00ebt\u00eb nd\u00ebrhyrje t\u00eb t\u00ebr\u00ebm\u00ebshirshme t\u00eb Per\u00ebndis\u00eb, bota e lasht\u00eb do t\u00eb mbetej, megjith\u00eb shk\u00eblqimin e filozofis\u00eb s\u00eb saj idealiste, nj\u00eb aren\u00eb loj\u00ebrash mizore, ku p\u00ebrjet\u00ebsisht i forti do t\u00eb therrte t\u00eb dobtin n\u00ebn syt\u00eb meditativ\u00eb t\u00eb filozof\u00ebve. Prandaj, migrimin e atyre pak Judenjve bart\u00ebs t\u00eb Lajmit t\u00eb mir\u00eb n\u00eb Evrop\u00ebn pagane t\u00eb para dy mij\u00eb vjet\u00ebve, mund ta krahasojm\u00eb, pa frik\u00eb teprimi, me nj\u00eb hyrje njom\u00ebsie bimore n\u00eb nj\u00eb mjedis t\u00eb vdekur gjeologjik.<\/p>\n
(Vijon n\u00eb numrin e ardhsh\u00ebm)<\/p>\n
Lek\u00eb Tasi<\/p>\n","protected":false},"excerpt":{"rendered":"
Ese teologjiko-politike nga Lek\u00eb Tasi q\u00eb analizon raportin midis fes\u00eb dhe politik\u00ebs. Argumenton se Kisha humbet hirin kur p\u00ebrzihet n\u00eb politik\u00eb, dhe sqaron koncepte si dhuna n\u00eb Dhiat\u00ebn e Vjet\u00ebr, drejt\u00ebsia hyjnore dhe pedagogjia e Per\u00ebndis\u00eb drejt humanizimit t\u00eb njeriut.<\/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":"[4, 5]","fjale_kyce":"[\"fe\", \"politik\u00eb\", \"dhun\u00eb\", \"paqe\", \"Kish\u00eb\", \"Krishti\", \"Dhiata e Vjet\u00ebr\", \"Dhiata e Re\", \"Lek\u00eb Tasi\", \"humaniz\u00ebm\", \"drejt\u00ebsi hyjnore\"]","permbledhje":"Ese teologjiko-politike nga Lek\u00eb Tasi q\u00eb analizon raportin midis fes\u00eb dhe politik\u00ebs. Argumenton se Kisha humbet hirin kur p\u00ebrzihet n\u00eb politik\u00eb, dhe sqaron koncepte si dhuna n\u00eb Dhiat\u00ebn e Vjet\u00ebr, drejt\u00ebsia hyjnore dhe pedagogjia e Per\u00ebndis\u00eb drejt humanizimit t\u00eb njeriut.","autori":"Lek\u00eb Tasi","kategoria":"Ese \/ Teologji-Politik\u00eb","kryeredaktor":"Thoma Dhima"},"ngjallja_kategoria":[9528],"ngjallja_autori":[9529],"ngjallja_viti":[9436],"ngjallja_kryeredaktor":[9473],"class_list":["post-82926","ngjallja_article","type-ngjallja_article","status-publish","hentry","ngjallja_kategoria-ese-teologji-politike","ngjallja_autori-leke-tasi","ngjallja_viti-9436","ngjallja_kryeredaktor-thoma-dhima"],"acf":[],"yoast_head":"\n