(Math. 17: 1-9, Lluka 9:28-35 dhe 2 Petri 1:16-21.)<\/p>\n
Ashtu si Pag\u00ebzimi, Shp\u00ebrfytyrimi \u00ebsht\u00eb e kremte e Drit\u00ebs. Iisui shkon me dishepujt e Tij n\u00eb nj\u00eb mal t\u00eb lart\u00eb dhe u tregon atyre lavdin\u00eb e Tij hyjnore: “Sot n\u00eb Tabor kemi par\u00eb Atin si Drit\u00eb dhe Shpirtin e Shenjt\u00eb si Drit\u00eb duke udh\u00ebhequr me Drit\u00ebn t\u00ebr\u00eb krijes\u00ebn”, k\u00ebndojm\u00eb n\u00eb k\u00ebt\u00eb dit\u00eb. Shp\u00ebrfytyrimi \u00ebsht\u00eb nj\u00eb zbulim i Trinis\u00eb s\u00eb Shenjt\u00eb. Mbi Tabor, ashtu si n\u00eb pag\u00ebzimin n\u00eb Jordan, Ati flet nga qielli, duke d\u00ebshmuar Bir\u00ebsin\u00eb hyjnore t\u00eb Krishtit; dhe Shpirti i Shenjt\u00eb gjithashtu \u00ebsht\u00eb i pranish\u00ebm n\u00eb k\u00ebt\u00eb ngjarje, jo n\u00eb trajt\u00ebn e nj\u00eb p\u00ebllumbi, por n\u00ebn form\u00ebn e drit\u00ebs verbuese, duke rrethuar figur\u00ebn e Krishtit dhe duke mbuluar t\u00ebr\u00eb malin. Kjo drit\u00eb verbuese \u00ebsht\u00eb drita e Shpirtit t\u00eb Shenjt\u00eb. N\u00eb m\u00ebngjesore k\u00ebndojm\u00eb: “Kolona e flak\u00ebs i tregoi hapur Moisiut, Krishtin e Shp\u00ebrfytyruar dhe reja e tregoi qart\u00eb hirin e Shpirtit t\u00eb Shenjt\u00eb, q\u00eb mbuloi Malin Tabor”.<\/p>\n
Shp\u00ebrfytyrimi ndodhi 40 dit\u00eb para Vuajtjes s\u00eb Krishtit. Ai zgjodhi k\u00ebt\u00eb moment t\u00eb ve\u00e7ant\u00eb p\u00ebr t’i zbuluar dishepujve di\u00e7ka prej lavdis\u00eb s\u00eb Tij hyjnore, me q\u00ebllimin p\u00ebr t\u00eb qen\u00eb gati n\u00eb bartjen e Vuajtjes s\u00eb Tij mbi Kryq. Por kisha jon\u00eb e feston k\u00ebt\u00eb ngjarje t\u00eb madhe m\u00eb 6 gusht. Gjithashtu kjo festohet 40 dit\u00eb para Ngritjes s\u00eb Kryqit t\u00eb Nderuar (14 shtator), t\u00eb kremtes s\u00eb kryq\u00ebzimit.<\/p>\n
\u00c7far\u00eb ka ndodhur n\u00eb natyr\u00ebn njer\u00ebzore n\u00eb Krishtin, mund t\u00eb ndodh\u00eb gjithashtu n\u00eb natyr\u00ebn njer\u00ebzore t\u00eb pasuesve t\u00eb Tij. Shp\u00ebrfytyrimi na zbulon mund\u00ebsit\u00eb e plota t\u00eb natyr\u00ebs njer\u00ebzore. Ai na tregon lavdin\u00eb q\u00eb zot\u00ebronte nj\u00ebher\u00eb njer\u00ebzimi dhe lavdin\u00eb, e cila, n\u00ebp\u00ebrmjet hirit t\u00eb Per\u00ebndis\u00eb, do t\u00eb na mbuloj\u00eb p\u00ebrs\u00ebri.<\/p>\n
Tre dishepujt – Petri, Jakovi dhe Joani b\u00ebhen d\u00ebshmitar\u00eb t\u00eb lavdis\u00eb s\u00eb Krishtit. Ata pan\u00eb fytyr\u00ebn e Krishtit q\u00eb “Shk\u00eblqen si diell”.<\/p>\n
“16 Sepse nuk jua b\u00ebm\u00eb t\u00eb njohur fuqin\u00eb dhe ardhjen e Zotit ton\u00eb Iisu Krisht duke shkuar pas p\u00ebrrallave t\u00eb thurura artificialisht, por se ishim d\u00ebshmitar\u00eb me syt\u00eb tan\u00eb t\u00eb madh\u00ebris\u00eb s\u00eb tij. 17 Sepse mori nder e lavdi nga Per\u00ebndia At\u00eb, kur i erdhi atij nj\u00eb z\u00eb i till\u00eb nga lavdia madh\u00ebshtore: “Ky \u00ebsht\u00eb biri im i dashur, t\u00eb cilin un\u00eb e p\u00eblqeva”. 18 Dhe ne vet\u00eb e d\u00ebgjuam k\u00ebt\u00eb z\u00eb q\u00eb vinte nga qielli, kur ishim bashk\u00eb me t\u00eb n\u00eb malin e shenjt\u00eb.”
\n(2 Petri 1:16-18)<\/p>\n
Sipas Sh\u00ebn Grigor Teologut kjo drit\u00eb qe Hyjnizimi i shfaqur tek dishepujt. Ungjillor\u00ebt krahasojn\u00eb hyjnizimet me drit\u00ebn e Diellit, ve\u00e7 ky krahasim \u00ebsht\u00eb plot\u00ebsisht i pamjaftuesh\u00ebm, sepse realiteti i pakrijuar nuk mund t\u00eb shprehet nga figura t\u00eb krijuara. Et\u00ebrit e Kish\u00ebs u p\u00ebrpoq\u00ebn p\u00ebr t\u00eb formuluar p\u00ebrkufizimin Orthodhoks t\u00eb hirit, bazuar n\u00eb dallimin dogmatik midis thelbit t\u00eb paarritsh\u00ebm dhe energjis\u00eb komunikuese t\u00eb Per\u00ebndis\u00eb. Prandaj Drita nuk \u00ebsht\u00eb thelb i Per\u00ebndis\u00eb, por Energji e Tij. Drita e Shp\u00ebrfytyrimit t\u00eb Zotit nuk ka fillim e fund, Ai mbeti i pap\u00ebrshkruar dhe i pap\u00ebrceptuesh\u00ebm n\u00eb kuptim, megjith\u00ebse ishte soditur me syt\u00eb trupor\u00eb. Krishti iu shfaq dishepujve, mbi malin Tabor, jo si nj\u00eb “sh\u00ebrb\u00ebtor”, por n\u00eb “form\u00ebn e Per\u00ebndis\u00eb”, si person i dyt\u00eb i Trinis\u00eb s\u00eb Shenjt\u00eb. Ky trup\u00ebzim mbeti i pandash\u00ebm nga natyra e Tij Hyjnore, q\u00eb \u00ebsht\u00eb i p\u00ebrbashk\u00ebt me Atin dhe Shpirtin e Shenjt\u00eb. Prandaj manifestimi i Hyjnizimit t\u00eb Krishtit \u00ebsht\u00eb, n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb, Pag\u00ebzim i Trinis\u00eb: shfaqje e Per\u00ebndis\u00eb (Theofani e Per\u00ebndis\u00eb) “Atit… nga z\u00ebri i Tij q\u00eb solli d\u00ebshmi p\u00ebr Birin e Tij t\u00eb dashur, Shpirtit t\u00eb Shenjt\u00eb q\u00eb ndrit me T\u00eb n\u00eb ren\u00eb e ndritshme”.<\/p>\n
Krishti, tregoi lavdin\u00eb e Hyjnis\u00eb s\u00eb Tij deri n\u00eb at\u00eb grad\u00eb q\u00eb Apostujt t\u00eb mundnin t\u00eb merrnin hirin e k\u00ebtij vizioni. Ata pan\u00eb lavdin\u00eb e Krishtit “sipas aft\u00ebsis\u00eb s\u00eb tyre”, k\u00ebshtu q\u00eb m\u00eb von\u00eb, kur ata do t\u00eb shihnin Zotin e tyre t\u00eb kryq\u00ebzuar, do t\u00eb ishin n\u00eb gj\u00ebndje t\u00eb kuptonin q\u00eb P\u00ebsimi i Tij mund t\u00eb qe ve\u00e7 di\u00e7ka e vullnetshme. Ai i inkurajoi ata dhe t\u00eb gjith\u00eb neve p\u00ebr t\u00eb par\u00eb pas vuajtjes n\u00eb kryq lavdin\u00eb e Ngjalljes.<\/p>\n
Lavdia q\u00eb shk\u00eblqen nga Jesui mbi Tabor, \u00ebsht\u00eb lavdi p\u00ebr t\u00eb cil\u00ebn gjith\u00eb njer\u00ebzimi \u00ebsht\u00eb i thirrur p\u00ebr t\u00eb marr\u00eb pjes\u00eb. Sipas Ungjillit t\u00eb Markut dhe Mateut, Apostujt u rr\u00ebzuan pasi d\u00ebgjuan z\u00ebrin e Atit dhe pan\u00eb ren\u00eb e ndritshme. Sh\u00ebn Llukai thot\u00eb: “Ata u zgjuan nga gjumi i tyre dhe pan\u00eb lavdin\u00eb e Krishtit”. Et\u00ebrit e Kish\u00ebs thon\u00eb q\u00eb ky “gjum\u00eb” ishte nj\u00eb lloj narkoze krijuar nga vegimi.<\/p>\n
Ikona e Shp\u00ebrfytyrimit<\/p>\n
Q\u00ebndrimi i Apostujve n\u00eb ikon\u00eb ndryshon. Sh\u00ebn Petri (n\u00eb t\u00eb majt\u00eb), gjithmon\u00eb jepet i gjunj\u00ebzuar, i mb\u00ebshtetur mbi dor\u00ebn e tij t\u00eb majt\u00eb dhe duke ngritur dor\u00ebn e tij t\u00eb djatht\u00eb, p\u00ebr t\u00eb mbrojtur veten nga drita (ose n\u00eb ikona t\u00eb tjera, p\u00ebr t\u00eb b\u00ebr\u00eb nj\u00eb veprim shoq\u00ebrues p\u00ebr fjal\u00ebt t\u00eb cilat ai ia drejtoi Krishtit). Sh\u00ebn Joani (gjithnj\u00eb n\u00eb qend\u00ebr) bie, duke i kthyer kurrizin drit\u00ebs, Sh\u00ebn Jakovi largohet nga drita, ose bie prapa, duke par\u00eb Krishtin. K\u00ebto q\u00ebndrime t\u00eb ndryshme t\u00eb apostujve tregojn\u00eb ndryshimet karakteristike dhe individualitetin e tyre.<\/p>\n
Ata pan\u00eb lavdin\u00eb e Per\u00ebndis\u00eb sipas aft\u00ebsive t\u00eb tyre personale. Krishti, n\u00eb Shp\u00ebrfytyrimin e Tij, \u00ebsht\u00eb paraqitur duke q\u00ebndruar mbi maj\u00ebn e malit, duke folur me Moisiun dhe Ilian. Figurat gjeometrike brenda rrethit p\u00ebrfaq\u00ebsojn\u00eb “ren\u00eb e ndritshme”, q\u00eb zbuloi burimin e mbinatyrsh\u00ebm t\u00eb energjive hyjnore. Moisiu (n\u00eb t\u00eb djatht\u00eb) duke mbajtur nj\u00eb lib\u00ebr – n\u00eb p\u00ebrgjith\u00ebsi jan\u00eb tabelat e 10 Urdh\u00ebresave. Ilia (n\u00eb t\u00eb majt\u00eb) \u00ebsht\u00eb nj\u00eb njeri i vjet\u00ebr me flok\u00eb t\u00eb gjat\u00eb.<\/p>\n
Sh\u00ebn Joan Gojarti jep arsye t\u00eb ndryshme p\u00ebr t\u00eb shpjeguar pranin\u00eb e Moisiut dhe Ilias n\u00eb momentin e Shp\u00ebrfytyrimit.<\/p>\n
1) Ata p\u00ebrfaq\u00ebsojn\u00eb ligjin (Moisiu) dhe profet\u00ebt (Ilia).
\n2) T\u00eb dy profet\u00ebt kishin nj\u00eb vegim t\u00eb fsheht\u00eb prej Per\u00ebndis\u00eb; Moisiu n\u00eb malin Sinai dhe Ilia n\u00eb Karmel.
\n3) Moisiu p\u00ebrfaq\u00ebson t\u00eb vdekurit, nd\u00ebrsa Ilia, i cili shkoi n\u00eb qiell mbi nj\u00eb qerre t\u00eb zjarrt\u00eb, p\u00ebrfaq\u00ebson t\u00eb gjall\u00ebt. K\u00ebto detaje n\u00eb ikon\u00eb n\u00ebnvizojn\u00eb karakterin eskatologjik t\u00eb Shp\u00ebrfytyrimit t\u00eb Zotit ton\u00eb. Iisu Krishti shfaqet si Zot i t\u00eb gjall\u00ebve dhe t\u00eb t\u00eb vdekurve, duke ardhur n\u00eb lavdin\u00eb e jet\u00ebs s\u00eb ardhshme.<\/p>\n","protected":false},"excerpt":{"rendered":"
Studim teologjik mbi fest\u00ebn e Shp\u00ebrfytyrimit t\u00eb Zotit, q\u00eb kremtohet m\u00eb 6 gusht. Artikulli analizon kuptimin e drit\u00ebs hyjnore mbi Tabor, dallimin midis thelbit dhe energjive t\u00eb Per\u00ebndis\u00eb sipas Sh\u00ebn Grigor Teologut, dhe simbolik\u00ebn e ikon\u00ebs s\u00eb Shp\u00ebrfytyrimit.<\/p>\n","protected":false},"template":"","meta":{"_acf_changed":false,"inline_featured_image":false,"nentitulli":"\"Duke udh\u00ebhequr me drit\u00eb t\u00ebr\u00eb krijes\u00ebn\"","numri":"8 (23)","viti":"1994","muaji":"Gusht","muaji_numer":"8","dita":"","faqet":"[6, 7]","fjale_kyce":"[\"Shp\u00ebrfytyrimi\", \"Tabor\", \"Krishti\", \"Petri\", \"Jakovi\", \"Joani\", \"Moisiu\", \"Ilia\", \"Drit\u00eb e pakrijuar\", \"Sh\u00ebn Grigor Teologu\", \"ikonografi\", \"6 gusht\"]","permbledhje":"Studim teologjik mbi fest\u00ebn e Shp\u00ebrfytyrimit t\u00eb Zotit, q\u00eb kremtohet m\u00eb 6 gusht. Artikulli analizon kuptimin e drit\u00ebs hyjnore mbi Tabor, dallimin midis thelbit dhe energjive t\u00eb Per\u00ebndis\u00eb sipas Sh\u00ebn Grigor Teologut, dhe simbolik\u00ebn e ikon\u00ebs s\u00eb Shp\u00ebrfytyrimit.","autori":"","kategoria":"Teologji","kryeredaktor":""},"ngjallja_kategoria":[9237],"ngjallja_autori":[],"ngjallja_viti":[9436],"ngjallja_kryeredaktor":[],"class_list":["post-83013","ngjallja_article","type-ngjallja_article","status-publish","hentry","ngjallja_kategoria-teologji","ngjallja_viti-9436"],"acf":[],"yoast_head":"\n