Fjala Mister vjen nga greqishtja “mysterion”, dhe q\u00eb \u00ebsht\u00eb forma e p\u00ebrb\u00ebr\u00eb e foljes “myo”, e cila do thot\u00eb t\u00eb mbyll\u00ebsh syt\u00eb, me q\u00ebllim q\u00eb t’i mbrosh ato nga nj\u00eb vizion i jasht\u00ebzakonsh\u00ebm i Hyjnis\u00eb apo nga ngjarje t\u00eb tjera t\u00eb mbinatyrshme. N\u00eb ritualin orthodhoks ato p\u00ebrb\u00ebjn\u00eb nj\u00eb num\u00ebr ceremonish, t\u00eb themeluara nga Krishti – disa drejtp\u00ebrdrejt, si Pag\u00ebzimi e Kungimi – dhe t\u00eb tjerat indirekt, n\u00ebp\u00ebrmjet Apostujve, t\u00eb cil\u00ebt i themeluan n\u00eb baz\u00eb t\u00eb fjal\u00ebve e veprave t\u00eb M\u00ebsuesit t\u00eb tyre dhe n\u00ebn udh\u00ebheqjen e Shpirtit t\u00eb Shenjt\u00eb. K\u00ebto ceremoni jan\u00eb t\u00eb nevojshme dhe jan\u00eb gjithashtu shenja t\u00eb prekshme t\u00eb Hirit Hyjnor, i cili vepron n\u00eb m\u00ebnyr\u00eb t\u00eb padukshme, me an\u00eb t\u00eb nj\u00eb energjie mbinatyrore, n\u00eb shpirtrat e besimtar\u00ebve t\u00eb sinqert\u00eb e t\u00eb devotsh\u00ebm, duke i rigjeneruar ata n\u00eb nj\u00eb jet\u00eb t\u00eb re n\u00eb Krishtin. Termi “mister” p\u00ebrdoret gjithashtu p\u00ebr t\u00eb treguar vullnetin e Per\u00ebndis\u00eb, i cili \u00ebsht\u00eb jasht\u00eb \u00e7do kuptimi t\u00eb mendjes njer\u00ebzore, si dhe p\u00ebr t\u00eb v\u00ebrteta t\u00eb tjera, p.sh dogma e Trinitetit, e cila nuk mund t\u00eb shpjegohet n\u00eb m\u00ebnyr\u00eb racionale. Meq\u00ebn\u00ebse jan\u00eb themeluar nga vet\u00eb Krishti – drejtp\u00ebrdrejt apo indirekt – si mjete t\u00eb transmetimit t\u00eb hirit ato jan\u00eb t\u00eb domosdoshme p\u00ebr t\u00eb p\u00ebrjetuar nj\u00eb jet\u00eb me Krishtin n\u00eb Shpirtin e Shenjt\u00eb. Por, duhet kuptuar se energjia e Shpirtit t\u00eb Shenjt\u00eb s’\u00ebsht\u00eb e mbyllur vet\u00ebm n\u00eb k\u00ebto ceremoni. Ajo mund t\u00eb veproj\u00eb edhe jasht\u00eb mistereve, por, p\u00ebrsa i p\u00ebrket dy mistereve, Pag\u00ebzimit, si akt inicimi e Kungimit, si akt p\u00ebrjetimi me Krishtin, n\u00eb k\u00ebto dy ceremoni jan\u00eb t\u00eb vetmet rrug\u00eb p\u00ebr marrjen e Hirit.<\/p>\n
Misteret jan\u00eb shenja t\u00eb dukshme t\u00eb Hirit Hyjnor e si t\u00eb tilla, ato kan\u00eb dy aspekte; at\u00eb t\u00eb jasht\u00ebm dhe at\u00eb t\u00eb brendsh\u00ebm. Pjesa m\u00eb e madhe e mistereve p\u00ebrdor gj\u00ebra materiale si en\u00eb t\u00eb Frym\u00ebs. Duke b\u00ebr\u00eb k\u00ebshtu, Kisha n\u00eb fakt \u00ebsht\u00eb frym\u00ebzuar nga Trup\u00ebzimi i Zotit, i cili u b\u00eb mish p\u00ebr shp\u00ebtimin ton\u00eb. K\u00ebshtu, q\u00eb mund t\u00eb themi q\u00eb Jisu Krishti \u00ebsht\u00eb misteri i par\u00eb i pranis\u00eb s\u00eb Per\u00ebndis\u00eb n\u00eb bot\u00eb. Kisha vet\u00eb \u00ebsht\u00eb nj\u00eb mister, duke e b\u00ebr\u00eb reale pranin\u00eb e Trinis\u00eb n\u00eb bot\u00eb sot. I t\u00ebr\u00eb universi \u00ebsht\u00eb nj\u00eb mister, nj\u00eb lloj “shkurreje e zjarrt\u00eb kozmike, mbushur me zjarrin hyjnor dhe prap\u00eb i padjegur”, si\u00e7 thot\u00eb peshkopi Kallistos Ware. Duke ditur q\u00eb ne kemi nj\u00eb trup, si edhe nj\u00eb shpirt, Per\u00ebndia s’e komunikon jet\u00ebn e Tij vet\u00ebm n\u00eb m\u00ebnyr\u00eb t\u00eb padukshme. Ai na jep hirin e Tij n\u00ebp\u00ebrmjet simbolit t\u00eb disa shenjave materiale: k\u00ebshtu, duke par\u00eb uj\u00eb ne njohim q\u00eb di\u00e7ka lahet dhe duke par\u00eb buk\u00eb ne njohim q\u00eb jemi ushqyer. Do vij\u00eb dita kur nuk do t\u00eb jet\u00eb m\u00eb e nevojshme p\u00ebr t\u00eb p\u00ebrdorur shenja materiale, sepse at\u00ebher\u00eb ne do e shohim At\u00eb ball\u00eb p\u00ebr ball\u00eb dhe do t\u00eb marrim pjes\u00eb n\u00eb T\u00eb n\u00eb dit\u00ebt pa net\u00eb t\u00eb mbret\u00ebris\u00eb s\u00eb Tij. N\u00ebp\u00ebrmjet p\u00ebrdorimit t\u00eb gj\u00ebrave materiale n\u00eb misteret, natyra merr pjes\u00eb n\u00eb shp\u00ebtimin e njeriut. Buka, uji, vera etj. b\u00ebhen mbart\u00ebs t\u00eb fuqis\u00eb t\u00eb Per\u00ebndis\u00eb. Natyra dhe Fryma bashkohen n\u00eb Shp\u00ebtimin. Sh\u00ebn Joan Gojarti na thot\u00eb t\u00eb shohim tej shenjave materiale: “Kur ju vini n\u00eb misterin e Pag\u00ebzimit syt\u00eb e mishit shohin uj\u00eb, por syt\u00eb e bes\u00ebs shohin Frym\u00ebn. Ato sy shohin trupin q\u00eb u pag\u00ebzua, syt\u00eb e tjer\u00eb shohin njeriun e vjet\u00ebr q\u00eb u varros. Syt\u00eb e mishit shohin mishin q\u00eb u la, por syt\u00eb e frym\u00ebs shohin shpirtin q\u00eb u pastrua. Syt\u00eb e trupit shohin trupin q\u00eb del nga uji, syt\u00eb e frym\u00ebs shohin njeriun e ri q\u00eb po del duke ndri\u00e7uar nga pastrimi i ri…”<\/p>\n
N\u00eb misteret e Kish\u00ebs Orthodhokse Hyjnia “pushon” s\u00eb qeni transhendent. Ai vjen e banon n\u00eb tempull dhe kisha b\u00ebhet k\u00ebshtu “qiell n\u00eb tok\u00eb”, sipas th\u00ebnies klasike orthodhokse.<\/p>\n
Sipas Sh\u00ebn Nikolla Kabasilas misteret p\u00ebrb\u00ebjn\u00eb jet\u00ebn ton\u00eb n\u00eb Krishtin. Ne nuk mund t\u00eb jemi t\u00eb krishter\u00eb t\u00eb v\u00ebrtet\u00eb n\u00ebse i shohim ato thjesht si rituale mekanike. Q\u00ebllimi i v\u00ebrtet\u00eb i tyre \u00ebsht\u00eb t\u00eb nisin tek besimtari jet\u00ebn e Krishtit. N\u00ebp\u00ebrmjet mistereve Per\u00ebndia sjell jet\u00ebn e Tij tek ne dhe mbret\u00ebria e Tij b\u00ebhet e arritshme. Misteret nuk jan\u00eb “makina shp\u00ebtimi”, as rituale magjike, q\u00eb punojn\u00eb automatikisht, por ato jan\u00eb takime personale me Krishtin n\u00eb bes\u00eb. At Xhorxh (Gjergj) Florofski shkruan: “Kulmi i Misterit (Kungat\u00ebs) \u00ebsht\u00eb n\u00eb Pranin\u00eb e Krishtit… dhe n\u00eb takimin personal t\u00eb besimtar\u00ebve me Zotin e tyre t\u00eb Gjall\u00eb, si pjes\u00ebmarr\u00ebs n\u00eb “Dark\u00ebn e Tij Mistike”. Realiteti m\u00eb i lart\u00eb i k\u00ebtij takimi theksohet me forc\u00eb n\u00eb sh\u00ebrbes\u00ebn p\u00ebr p\u00ebrgatitjen e Kungimit. P\u00ebrgatitja n\u00eb k\u00ebt\u00eb mister \u00ebsht\u00eb personale dhe intime… (mbizot\u00ebron theksi personal n\u00eb t\u00eb gjitha lutjet). Ky takim personal i besimtar\u00ebve me Krishtin \u00ebsht\u00eb thelbi i jet\u00ebs s\u00eb devotshme orthodhokse.”<\/p>\n
Gjithashtu, duhet dalluar “efikasiteti” i Misterit (kjo do t\u00eb thot\u00eb, q\u00eb ai n\u00eb vetvete \u00ebsht\u00eb nj\u00eb fuqi autentike hirdh\u00ebn\u00ebse) prej “efektshm\u00ebris\u00eb” s\u00eb Misterit (q\u00eb do t\u00eb thot\u00eb se sa \u00ebsht\u00eb pranuar kjo fuqi hirdh\u00ebn\u00ebse nga ai q\u00eb ka marr\u00eb misterin). Misteret jan\u00eb “m\u00ebnyra q\u00eb veprojn\u00eb n\u00eb m\u00ebnyr\u00eb t\u00eb pagabueshme me an\u00eb t\u00eb hirit mbi ata q\u00eb vijn\u00eb tek ato”, si\u00e7 thuhet tek letra e Patrik\u00ebve t\u00eb Lindjes. Por frytshm\u00ebria e tyre tek besnik\u00ebt, fuqia e tyre rinovuese dhe shp\u00ebtimtare, varet se sa denj\u00ebsisht afrohen ata tek misteri. Nj\u00eb afrim i padenj\u00eb mund t\u00eb shkaktoj\u00eb jo drejt\u00ebsim, por d\u00ebnim. Hiri nuk nd\u00ebrhyn n\u00eb lirin\u00eb e njeriut, nuk vepron mbi at\u00eb n\u00eb m\u00ebnyr\u00eb t\u00eb pakund\u00ebrshtueshme. Shpesh njer\u00ebzit nuk marrin nga misteret at\u00eb q\u00eb ata mund t\u00eb japin, dhe kjo ndodh ngaq\u00eb zemrat e tyre nuk jan\u00eb t\u00eb hapura p\u00ebr t\u00eb pranuar e marr\u00eb hirin, ose ata s’e ruajn\u00eb dhurat\u00ebn e Per\u00ebndis\u00eb, q\u00eb kan\u00eb marr\u00eb m\u00eb par\u00eb. P\u00ebr k\u00ebt\u00eb arsye, ndodh q\u00eb njer\u00ebz q\u00eb jan\u00eb t\u00eb pag\u00ebzuar, jo vet\u00ebm s’i p\u00ebrmbushin betimet e b\u00ebra vet\u00eb apo nga nun\u00ebt e tyre gjat\u00eb pag\u00ebzimit dhe q\u00eb tashm\u00eb jan\u00eb zhveshur nga hiri q\u00eb kishin marr\u00eb, por shpesh p\u00ebr humbjen e tyre shpirt\u00ebrore, b\u00ebhen armiq t\u00eb Zotit, mohues, t\u00eb pabes\u00eb dhe “apostat\u00eb”.<\/p>\n
Jeta e brendshme e Kish\u00ebs \u00ebsht\u00eb mistike (ose sakramentale). (1) Kjo nuk p\u00ebrputhet m\u00eb me historin\u00eb e Kish\u00ebs, q\u00eb na tregon vet\u00ebm faktet e jashtme t\u00eb jet\u00ebs s\u00eb saj e sidomos konfliktin me jet\u00ebn dhe pasionet e bot\u00ebs. Jeta e brendshme e Kish\u00ebs \u00ebsht\u00eb bashk\u00ebveprimi mistik i Krishtit, si kok\u00eb, me Kish\u00ebn si Trupi i Tij, n\u00eb Shpirtin e Shenjt\u00eb me an\u00eb t\u00eb nj\u00eb lidhjeje t\u00eb fort\u00eb reciproke. “Ky \u00ebsht\u00eb nj\u00eb mister i madh, por un\u00eb e them k\u00ebt\u00eb p\u00ebr Krishtin dhe Kish\u00ebn.” (Efes. 5:32). Prandaj, kur Apostujt e quanin veten “Kujdestar\u00eb t\u00eb mistereve t\u00eb Per\u00ebndis\u00eb” (I Kor. 4:1) ata kishin nd\u00ebr mend forma t\u00eb ndryshme t\u00eb kujdestaris\u00eb dhe sh\u00ebrbesave t\u00eb tyre si p.sh. 1) predikimi, 2) pag\u00ebzimi i atyre q\u00eb besonin, 3) zbritjen e Shpirtit t\u00eb Shenjt\u00eb n\u00ebp\u00ebrmjet dor\u00ebzimit (hirotonis\u00eb), 4) forcimin e unitetit t\u00eb besnik\u00ebve me Krishtin n\u00ebp\u00ebrmjet misterit t\u00eb Kungimit. K\u00ebshtu pra, veprimtaria e Apostujve ishte plot me elemente mistike. Nd\u00ebr to vendi qendror ose kulminant zihej nga ritet e shenjta. Prandaj, \u00ebsht\u00eb e natyrshme, q\u00eb n\u00eb jet\u00ebn e kish\u00ebs serit\u00eb e ve\u00e7anta dhe m\u00eb t\u00eb r\u00ebnd\u00ebsishme t\u00eb sh\u00ebrbesave hirdh\u00ebn\u00ebse, serit\u00eb e riteve t\u00eb shenjta, gradualisht u quajt\u00ebn “mistere”. Sh\u00ebn Ignati Hyjmbart\u00ebsi, nj\u00eb nx\u00ebn\u00ebs i Apostujve, shkruan n\u00eb lidhje me dhiakon\u00ebt, q\u00eb ata jan\u00eb gjithashtu “sh\u00ebrb\u00ebtor\u00eb t\u00eb mistereve t\u00eb Krishtit”. K\u00ebto fjal\u00eb t\u00eb Shenjtit e p\u00ebrmbysin th\u00ebnien e protestant\u00ebve, q\u00eb n\u00eb kish\u00ebn e vjet\u00ebr koncepti i “mistereve” ose “sakramenteve” nuk p\u00ebrdorej p\u00ebr ritet e shenjta t\u00eb Kish\u00ebs. Ritet e shenjta t\u00eb quajtura “mistere”, jan\u00eb ashtu si\u00e7 ishin majat e nj\u00eb vargmali t\u00eb gjat\u00eb, t\u00eb p\u00ebrb\u00ebr\u00eb nga ritet dhe lutjet e Sh\u00ebrbesave Hyjnore. Tek misteret, lutjet dhe bekimet, n\u00eb nj\u00eb form\u00eb apo tjet\u00ebr, bashkohen s\u00eb bashku. Fjal\u00ebt e bekimeve, t\u00eb shoq\u00ebruara nga veprimet e jashtme t\u00eb shenjta, jan\u00eb, ashtu si ishin, en\u00ebt shpirt\u00ebrore me an\u00eb t\u00eb t\u00eb cilave hiri i Shpirtit t\u00eb Shenjt\u00eb merret dhe jepet tek an\u00ebtar\u00ebt e Kish\u00ebs, q\u00eb jan\u00eb besimtar\u00eb t\u00eb sinqert\u00eb. Si p\u00ebrkufizim, mund t\u00eb themi: Nj\u00eb mister \u00ebsht\u00eb nj\u00eb akt i shenjt\u00ebruar, i cili n\u00ebn nj\u00eb veprim t\u00eb jasht\u00ebm komunikon n\u00eb shpirtin e besimtarit hirin e paduksh\u00ebm t\u00eb Per\u00ebndis\u00eb.<\/p>\n
Q\u00eb nj\u00eb mister t\u00eb jet\u00eb teologjikisht i vlefsh\u00ebm dhe kishtarisht kanonik, ai duhet t\u00eb kryhet nga nj\u00eb prift i dor\u00ebzuar kanonikisht dhe q\u00eb \u00ebsht\u00eb n\u00eb kungim me Kish\u00ebn. Kjo do t\u00eb thot\u00eb, q\u00eb nj\u00eb mister i kryer jasht\u00eb kish\u00ebs, nga nj\u00eb prift heretik apo skizmatik, kishtarisht nuk \u00ebsht\u00eb i pranuar. Duhet t\u00eb theksojm\u00eb q\u00eb episkopi apo prifti nuk jan\u00eb kryer\u00ebsit kryesor\u00eb t\u00eb mistereve, por vet\u00ebm instrumente t\u00eb nevojsh\u00ebm, n\u00ebp\u00ebrmjet t\u00eb cilave Kryeprifti (Jisu Krishti) i kryen ato. Sh\u00ebn Joan Gojarti thot\u00eb: “Ati, Biri, dhe Shpirti i Shenjt\u00eb i kryen ato gjat\u00eb koh\u00ebs q\u00eb prifti flet apo shtrin dor\u00ebn”. K\u00ebshtu q\u00eb, jeta personale e priftit, ose denj\u00ebsia apo padenj\u00ebsia e tij, nuk influencojn\u00eb shenjt\u00ebrimin dhe fuqin\u00eb e misterit. Besohet q\u00eb Per\u00ebndia vepron, madje edhe n\u00ebp\u00ebrmjet klerik\u00ebve t\u00eb padenj\u00eb. Kjo do t\u00eb thot\u00eb q\u00eb efektet e misterit, d.m.th. efektshm\u00ebria e tij, nuk d\u00ebmtohet nga nj\u00eb celebrues i padenj\u00eb. I vetmi kusht i duhur nga ana e celebruesit, q\u00eb t\u00eb jet\u00eb misteri i vlefsh\u00ebm, \u00ebsht\u00eb q\u00eb ai duhet ta kryej\u00eb at\u00eb sipas porosive t\u00eb kish\u00ebs. P\u00ebr k\u00ebt\u00eb arsye, qysh prej fillimit, celebruesit t\u00eb nj\u00eb misteri i k\u00ebrkohej t\u00eb vishte nj\u00eb lloj uniforme, veshjet prift\u00ebrore me an\u00eb t\u00eb t\u00eb cilave ai ndahet nga jeta e tij dhe p\u00ebrgatitet p\u00ebr t\u00eb kryer misterin, si instrument i Hyjnis\u00eb. Esht\u00eb e panevojshme t\u00eb thuhet q\u00eb celebruesi i nj\u00eb misteri duhet t\u00eb jet\u00eb nj\u00eb pjes\u00ebmarr\u00ebs i sinqert\u00eb i bes\u00ebs q\u00eb q\u00ebndron n\u00ebn misteret orthodhokse. Kjo, gjithashtu, do t\u00eb thot\u00eb q\u00eb misteret e kryera jasht\u00eb kish\u00ebs nuk jan\u00eb t\u00eb vlefshme.<\/p>\n
Kisha orthodhokse num\u00ebron nd\u00ebrmjet mistereve sa m\u00eb posht\u00eb: 1) Pag\u00ebzimi, 2) Mirosja, 3) Kungimi, 4) Pendimi, 5) Dor\u00ebzimi, 6) Martesa, 7) Efqelia. Por, megjithat\u00eb, ne duhet t\u00eb kuptojm\u00eb q\u00eb tradicionalisht Kisha Orthodhokse kurr\u00eb nuk e ka kufizuar numrin e mistereve vet\u00ebm tek shtat\u00eb. Numri shtat\u00eb s’ka r\u00ebnd\u00ebsi absolute dogmatike n\u00eb teologjin\u00eb orthodhokse, por p\u00ebrdoret p\u00ebr p\u00ebrshtatshm\u00ebrin\u00eb e tij. Esht\u00eb m\u00eb tep\u00ebr simbolik dhe p\u00ebrdoret p\u00ebr t\u00eb treguar p\u00ebrsosm\u00ebrin\u00eb e hirit. P.sh. dhuratat e Shpirtit jan\u00eb 7 (Isaia 11:2-4). T\u00eb vendos\u00ebsh nj\u00eb kufizim n\u00eb numrin e mistereve, do t\u00eb thot\u00eb t’i shoh\u00ebsh ato nga nj\u00eb perspektiv\u00eb shum\u00eb e ngusht\u00eb. N\u00ebse nj\u00eb mister gjendet kudo ku hiri i Per\u00ebndis\u00eb nd\u00ebrmjet\u00ebson tek njeriu n\u00ebp\u00ebrmjet materies, at\u00ebhere nuk ka num\u00ebr t\u00eb kufizuar t\u00eb Mistereve. K\u00ebshtu q\u00eb, t\u00ebr\u00eb krijesa b\u00ebhet nj\u00eb mister, nj\u00eb theofani, n\u00ebp\u00ebrmjet s\u00eb cil\u00ebs ne shohim Per\u00ebndin\u00eb. At Tomas Hopko p\u00ebrkufizon: “Tradicionalisht Kisha Orthodhokse e kupton \u00e7do gj\u00eb q\u00eb \u00ebsht\u00eb n\u00eb Kish\u00eb si mistike. E gjith\u00eb jeta b\u00ebhet nj\u00eb mister n\u00eb Krishtin, i cili e mbush vet\u00eb jet\u00ebn me Frym\u00ebn e Per\u00ebndis\u00eb”.<\/p>\n
Mistere t\u00eb tjera t\u00eb p\u00ebrmendura nga teolog\u00eb orthodhoks\u00eb jan\u00eb dhe Sh\u00ebrbesa e varrimit, Bekimi i Ujit, Shenjt\u00ebrimi i Kish\u00ebs, Bekimi i buk\u00ebs, vajit, ver\u00ebs, frutave, sht\u00ebpive etj., Lipsanet e Shenjt\u00ebve, Ikonat, q\u00eb nuk jan\u00eb vet\u00ebm nj\u00eb imazh i bot\u00ebs hyjnore, por gjithashtu, jan\u00eb prania e saj n\u00eb tok\u00eb. Dhembshuria, sipas Sh\u00ebn Joan Gojarti \u00ebsht\u00eb nj\u00eb mister: “Dhembshuria \u00ebsht\u00eb nj\u00eb mister… sepse misteret tona jan\u00eb p\u00ebrmbi t\u00eb gjitha dashuria dhe dhembshuria e Zotit p\u00ebr njer\u00ebzimin”. Mund t\u00eb num\u00ebrohen edhe sh\u00ebrbesa t\u00eb tjera t\u00eb Kish\u00ebs si atje mistere.<\/p>\n
Numri i Mistereve nuk p\u00ebrcaktohet nga Dhiata e Re, as nga Et\u00ebrit e Kish\u00ebs. Por, gjat\u00eb jet\u00ebs s\u00eb saj, gradualisht u p\u00ebrcaktuan shtat\u00eb. Koha kur u caktuan p\u00ebrfundimisht misteret si shtat\u00eb ishte fundi i shek 13.<\/p>\n
Si p\u00ebrfundim, mund ta p\u00ebrkufizojm\u00eb k\u00ebshtu esenc\u00ebn e \u00e7do misteri nga t\u00eb shtat\u00ebt: “N\u00eb Pag\u00ebzim njeriu lind mistik\u00ebrisht n\u00eb jet\u00ebn shpirt\u00ebrore. N\u00eb Mirosje ai merr hirin, i cili e rrit at\u00eb shpirt\u00ebrisht dhe e forcon. N\u00eb Kungim ai ushqehet shpirt\u00ebrisht. N\u00eb Pendim ai sh\u00ebrohet nga s\u00ebmundjet shpirt\u00ebrore (m\u00ebkatet). N\u00eb Dor\u00ebzim ai merr hirin shpirt\u00ebrisht p\u00ebr t\u00eb rigjeneruar e ushqyer t\u00eb tjer\u00ebt me an\u00eb t\u00eb m\u00ebsimit, lutjeve dhe Mistereve. N\u00eb Martes\u00eb ai merr hir, i cili shenjt\u00ebron martes\u00ebn dhe lindjen e rritjen e f\u00ebmij\u00ebve. N\u00eb Efqeli ai sh\u00ebrohet nga s\u00ebmundjet e trupit me an\u00eb t\u00eb sh\u00ebrimit t\u00eb s\u00ebmundjeve shpirt\u00ebrore.<\/p>\n
Dhiakon Joan Pelushi<\/p>\n
1) Fjala mister \u00ebsht\u00eb termi i p\u00ebrdorur nga orthodhokset e Lindjes; sakrament (lat. sacramenta), \u00ebsht\u00eb termi i p\u00ebrdorur n\u00eb latin\u00ebt e per\u00ebndimit. Meqen\u00ebse ky term p\u00ebrdorej n\u00eb Per\u00ebndim p\u00ebrpara Skizm\u00ebs me kish\u00ebn Romane, nuk \u00ebsht\u00eb gabim kur p\u00ebrdoret nga orthodhoks\u00ebt e per\u00ebndimit, meq\u00ebn\u00ebse atje shum\u00eb pak njer\u00ebz jan\u00eb familjar\u00eb me termin “mister”. P\u00ebrdorimi si mbiem\u00ebr – “mistike” – n\u00eb Lindje, ka padyshim nj\u00eb ngjyrosje m\u00eb t\u00eb brendshme se termi per\u00ebndimor, q\u00eb ka kuptim m\u00eb shum\u00eb p\u00ebr ritet e jashtme t\u00eb Mistereve.<\/p>\n
Ky \u00ebsht\u00eb shkrimi i par\u00eb i nj\u00eb rubrike, q\u00eb do t’i njoh\u00eb lexuesit e “Ngjalljes” me Misteret e Shenjta t\u00eb Kish\u00ebs son\u00eb Orthodhokse.<\/p>\n","protected":false},"excerpt":{"rendered":"
Artikull i par\u00eb i nj\u00eb rubrike t\u00eb re q\u00eb shtjellon kuptimin e Mistereve (Sakramenteve) n\u00eb Kish\u00ebn Orthodhokse. Dhiakon Joan Pelushi shpjegon thelbin, etimologjin\u00eb dhe r\u00ebnd\u00ebsin\u00eb e shtat\u00eb Mistereve: Pag\u00ebzimi, Mirosja, Kungimi, Pendimi, Dor\u00ebzimi, Martesa dhe Efqelia.<\/p>\n","protected":false},"template":"","meta":{"_acf_changed":false,"inline_featured_image":false,"nentitulli":"Njohuri p\u00ebr besimin ton\u00eb Orthodhoks","numri":"8 (23)","viti":"1994","muaji":"Gusht","muaji_numer":"8","dita":"","faqet":"[9, 10]","fjale_kyce":"[\"mistere\", \"sakramente\", \"Pag\u00ebzimi\", \"Mirosja\", \"Kungimi\", \"Pendimi\", \"Dor\u00ebzimi\", \"Martesa\", \"Efqelia\", \"Sh\u00ebn Joan Gojarti\", \"Sh\u00ebn Nikolla Kabasilas\", \"energji hyjnore\", \"Sh\u00ebn Ignati\", \"Hir\"]","permbledhje":"Artikull i par\u00eb i nj\u00eb rubrike t\u00eb re q\u00eb shtjellon kuptimin e Mistereve (Sakramenteve) n\u00eb Kish\u00ebn Orthodhokse. Dhiakon Joan Pelushi shpjegon thelbin, etimologjin\u00eb dhe r\u00ebnd\u00ebsin\u00eb e shtat\u00eb Mistereve: Pag\u00ebzimi, Mirosja, Kungimi, Pendimi, Dor\u00ebzimi, Martesa dhe Efqelia.","autori":"Dhiakon Joan Pelushi","kategoria":"Teologji dogmatike","kryeredaktor":""},"ngjallja_kategoria":[9574],"ngjallja_autori":[9457],"ngjallja_viti":[9436],"ngjallja_kryeredaktor":[],"class_list":["post-83022","ngjallja_article","type-ngjallja_article","status-publish","hentry","ngjallja_kategoria-teologji-dogmatike","ngjallja_autori-dhiakon-joan-pelushi","ngjallja_viti-9436"],"acf":[],"yoast_head":"\n