Komb – Glob, Tradit\u00eb – P\u00ebrt\u00ebritje, E Tashme – E Ardhme
\n\u03a7\u0398\u0397\u039d\u039c 2001
\nTri \u00e7\u00ebshtje me r\u00ebnd\u00ebsi n\u00eb \u00e7do koh\u00eb
\nFjala e mbajtur nga
\nKryepiskopi Anastas
\ngjat\u00eb bashk\u00ebmeshimit
\nn\u00eb Kish\u00ebn Katedrale t\u00eb
\nAthin\u00ebs, ku p\u00ebr her\u00eb t\u00eb
\npar\u00eb u meshua edhe n\u00eb
\ngjuh\u00ebn shqipe
\nI
\nbekuar Per\u00ebndia \u201cq\u00eb tha t\u00eb
\nndrij\u00eb drita nga err\u00ebsira,
\n\u00ebsht\u00eb ai q\u00eb ndriti n\u00eb zemrat to-
\nna q\u00eb t\u00eb shk\u00eblqej\u00eb dija e lavdis\u00eb
\nn\u00eb personin e Jisu Krishtit\u201d (II
\nKorint. 4:6). Me ngroht\u00ebsi t\u00eb ve-
\n\u00e7ant\u00eb drita e pashuar e Trinis\u00eb
\ns\u00eb Shenjt\u00eb ndri\u00e7oi p\u00ebrs\u00ebri qeni-
\nen ton\u00eb nd\u00ebrkoh\u00eb q\u00eb Delegacio-
\nni i Kish\u00ebs Orthodhokse t\u00eb Shqi-
\np\u00ebris\u00eb pati bekimin p\u00ebr t\u00eb ba-
\nshk\u00ebmeshuar n\u00eb k\u00ebt\u00eb Kish\u00eb t\u00eb
\nShenjt\u00eb, madh\u00ebshtore, me Pri-
\nmatin Per\u00ebndinderuar t\u00eb Ki-
\nsh\u00ebs Fort t\u00eb Shenjt\u00eb t\u00eb Greqis\u00eb,
\nHierark\u00ebt e zgjedhur dhe me
\nKlerin dhe popullin shpres\u00ebtar
\nt\u00eb saj. \u201cEmri i Zotit qoft\u00eb i
\nbekuar\u201d.
\n\u00c7do Liturgji Hyjnore, qoft\u00eb
\nkur kryhet n\u00eb mjedise t\u00eb mah-
\nnitshme, si\u00e7 \u00ebsht\u00eb kjo kish\u00eb,
\nqoft\u00eb n\u00eb kisha t\u00eb thjeshta dhe
\nt\u00eb rr\u00ebnuara – si\u00e7 e jetuam k\u00ebto
\nvite n\u00eb Shqip\u00ebri – qoft\u00eb n\u00eb ka-
\nsollet e varf\u00ebra t\u00eb Afrik\u00ebs, ka
\nt\u00eb nj\u00ebjt\u00ebn madh\u00ebshti, t\u00eb p\u00ebrba-
\nshk\u00ebt, mistike. B\u00ebrthama e saj
\nmbetet tek p\u00ebrkujtimi i flijimit
\nt\u00eb zotit n\u00eb Dark\u00ebn Mistike, i
\nKryqit, i Ngjalljes, i ngjitjes n\u00eb
\nqiej, i Ardhjes s\u00eb Tij t\u00eb Dyt\u00eb me
\nlavdi; kungimi i trupit dhe i
\ngjakut t\u00eb Krishtit, ndri\u00e7imi i
\nqenies son\u00eb me drit\u00ebn e
\npashuar t\u00eb hirit dhe lavdis\u00eb
\nhyjnore.
\nPor, kur meshon n\u00eb Ath i l\u00eb,
\npadashur mendja t\u00eb shkon Lek
\nApostulli i kombeve, i cili foli
\nn\u00eb m\u00ebnyr\u00eb m\u00eb se koherente p\u00ebr
\n\u201cmisterin e Krishtit\u201d (Kol js.
\n4:3) n\u00eb Areos Pagos. Aty, ai jo
\nthesht preku, por dhe p\u00ebrcaktoi
\nkriteret e p\u00ebrjetshme p\u00ebr zgji-
\ndhjen e \u00e7\u00ebshtjeve q\u00eb vazhdojm\u00eb
\nt\u00eb p\u00ebrballojm\u00eb edhe sot. Un\u00eb po
\ntheksoj tri: S\u00eb pari: \u00e7\u00ebshtja
\nkomb dhe glob. S\u00eb dyti: tradita
\nkulturore dhe p\u00ebrt\u00ebritja e vazh-
\ndueshme. S\u00eb treti: e tashmja
\ndhe \u201cfundi\u201d p\u00ebr \u00e7do njeri dhe
\np\u00ebr mbar\u00eb bot\u00ebn.
\n1. Dimension! dhe perspek-
\ntiva ekumenike nuk jan\u00eb di\u00e7ka
\ne zbuluar sot me diskutimt t e
\nshumta rreth globalizimit. Q\u00eb
\nn\u00eb tekstin e shkurt\u00ebr q\u00eb na s ell
\n(vijon n\u00eb faqen 6)<\/p>\n
(vijon nga faqja 1) Komb – Globw Tradit\u00eb – P\u00ebrt\u00ebritje, E Tashme – E Ardhme
\nn\u00eb m\u00ebnyr\u00eb kon\u00e7ize Ungjillor
\nLlukai, p\u00ebrmenden qart\u00eb si
\nnocione dhe si Qal\u00eb, kombi dhe
\nglobi. Per\u00ebndia \u201cb\u00ebri nga nj\u00eb
\ngjak gjith\u00eb kombet e njer\u00ebzve
\nq\u00eb t\u00eb banojn\u00eb n\u00eb gjith\u00eb faqen e
\ndheut, pasi p\u00ebrcaktoi koh\u00ebt q\u00eb
\nu qen\u00eb caktuar dhe kufijt\u00eb e
\nvendbanimit t\u00eb tyre\u201d (Vepr.
\n17:26). N\u00eb epoka t\u00eb m\u00ebvonshme
\nnuk munguan keqinterpre-
\ntimet e ndryshme t\u00eb k\u00ebsaj t\u00eb
\nv\u00ebrtete par\u00ebsore. Parimi i
\nvjet\u00ebr biblik \u201cLum ai komb q\u00eb
\np\u00ebr Perendi t\u00eb tij ka Zotin\u201d
\n(Psalm. 32:12), u interpretua
\nme kritere nacionaliste, t\u00eb dala
\nn\u00eb shekullin e 19-t\u00eb.
\nApostull Pavli, i cili \u00ebsht\u00eb
\ndhe themeluesi i bashk\u00ebsive
\neukaristike t\u00eb Greqis\u00eb, p\u00ebrs\u00eb-
\nriti se \u201cPer\u00ebndia q\u00eb krijoi bot\u00ebn
\ndhe t\u00eb gjitha q\u00eb ndodhen n\u00eb t\u00eb\u201d
\n(varg. 24), Ai \u201cu jep t\u00eb gjithave
\njet\u00eb dhe frym\u00eb dhe gjith\u00e7ka;
\nb\u00ebri nga nj\u00eb gjak gjith\u00eb kombet
\ne njer\u00ebzve\u201d (varg. 25-26). T\u00eb
\ngjitha kombet b\u00ebjn\u00eb pjes\u00eb n\u00eb t\u00eb
\nnj\u00ebjtin njer\u00ebzim, q\u00eb u b\u00eb nga i
\nnj\u00ebjti Krijues. Asnj\u00eb komb,
\npavar\u00ebsisht se sa fetar \u00ebsht\u00eb,
\nnuk ka ekskluzivitetin n\u00eb da-
\nshurin\u00eb e pa-
\nfund t\u00eb Per\u00eb-
\nndis\u00eb. Madje,
\npas flijimit
\nmbi Kryq dhe
\nNgjalljes s\u00eb
\nKrishtit, hi-
\nqet \u00e7do vij\u00eb
\nndar\u00ebse nd\u00ebrmjet njer\u00ebzve dhe
\nmisioni i Kish\u00ebs s\u00eb Tij synon q\u00eb
\n\u201ckombet t\u00eb jen\u00eb bashk\u00eb-
\ntrash\u00ebgimtar\u00eb, dhe nj\u00eb trup,
\ndhe bashk\u00ebpjes\u00ebtar\u00eb t\u00eb
\npremtimit t\u00eb tij tek Krishti me
\nan\u00ebn e Ungjillit\u201d (Efes. 3:6).
\nNdaj, Kisha \u201ce cila \u00ebsht\u00eb trupi
\ni Tij, p\u00ebrmbushja e atij q\u00eb
\np\u00ebrmbush \u00e7do gj\u00eb n\u00eb gjith\u00e7ka\u201d
\n(Efes. 1:23), p\u00ebrher\u00eb ka nj\u00eb
\nhorizont mbar\u00ebbot\u00ebror dhe ne
\nn\u00eb ve\u00e7anti, si barinjt ashtu dhe
\ntheolog\u00ebt, ftohemi ta forcojm\u00eb
\nk\u00ebt\u00eb gj\u00eb n\u00eb nd\u00ebrgjegjen e \u00e7do
\nbesimtari dhe t\u00eb \u00e7do populli.
\nGjith\u00e7ka q\u00eb kontribuon n\u00eb
\nunitetin thelb\u00ebsor t\u00eb njer\u00ebzve,
\nduhet mb\u00ebshtetur.
\nGlobalizimi nuk vjen n\u00eb
\ndit\u00ebt e sotme, nga jasht\u00eb. Ai ka
\nmbir\u00eb brenda hap\u00ebsir\u00ebs s\u00eb
\nfrym\u00ebs greke si ekumeniz\u00ebm
\ndhe \u00ebsht\u00eb zhvilluar n\u00ebn drit\u00ebn
\nAsnj\u00eb komb, pavar\u00ebsisht
\nse sa fetar \u00ebsht\u00eb, nuk ka
\nekskluzivitetin n\u00eb dashu-
\nrin\u00eb e pafund t\u00eb Per\u00ebndis\u00eb.
\ne Orthodhoksis\u00eb. N\u00eb vizionin e
\nsaj, Orthodhoksia ka q\u00ebn\u00eb
\nekumenike. \u201cPer\u00ebndia edhe
\ntani (dhe kjo z\u00eb fill nga koh\u00ebt
\napostolike dhe vjen deri n\u00eb dit\u00ebt
\ne sotme, p\u00ebr t\u00eb vazhduar n\u00eb jet\u00eb
\nt\u00eb jet\u00ebve) i porosit t\u00eb gjith\u00eb
\nnjer\u00ebzit kudo, q\u00eb t\u00eb pendohen\u201d
\n(v. 30). Perspektiva \u00ebsht\u00eb mba-
\nr\u00ebbot\u00ebrore.
\nNuk i p\u00ebrket
\nvet\u00ebm nj\u00eb po\u00ad
\npulli, disa nje-
\nr\u00ebzve t\u00eb zgje-
\ndhur; \u201ccaktoi
\ndit\u00ebn n\u00eb t\u00eb
\ncil\u00ebn do t\u00eb gjy-
\nkoj\u00eb bot\u00ebn me drejt\u00ebsi\u201d (v. 31).
\nNdaj, nuk befasohemi sot
\nme k\u00ebt\u00eb pro\u00e7es t\u00eb afrimit t\u00eb
\npopujve dhe t\u00eb njer\u00ebzve. Naty-
\nsisht, ne shqet\u00ebsohemi p\u00ebr
\ndrejtimet q\u00eb mund t\u00eb marr\u00eb
\ndhe p\u00ebr shfryt\u00ebzimin e mbar\u00eb
\nnjer\u00ebzimit nga grupe indivi-
\nd\u00ebsh me interesa t\u00eb p\u00ebrbashk\u00eb-
\nta, rob\u00ebr n\u00eb
\nmotivet e tyre
\negocentriste.
\nKemi t\u00eb b\u00ebjm\u00eb
\nme nj\u00eb shtr\u00eb-
\nngat\u00eb t\u00eb mund-
\nshme. Por, nuk
\nka kuptim q\u00eb
\nT\u00eb v\u00ebrtetat e m\u00ebdka nuk
\nk\u00ebrkojn\u00eb mb\u00ebshtetje tek\u00ad
\nnike. Ato rr\u00ebnjosen pa
\nzhurm\u00eb dhejapin fryte n\u00eb
\nnj\u00eb afat t\u00eb gjat\u00eb.
\ndikush t\u00eb thot\u00eb se \u00ebsht\u00eb kund\u00ebr
\nfurtun\u00ebs. Ajo q\u00eb k\u00ebrkohet \u00ebsht\u00eb
\nse si do t\u00eb p\u00ebrgatitet p\u00ebr t\u00eb
\np\u00ebrballuar shtr\u00ebngat\u00ebn q\u00eb po
\nvjen dhe ta drejtoj\u00eb sakt\u00eb
\nanijen n\u00eb dallg\u00ebt dhe rrymat e
\nrrezikshme.<\/p>\n
2. Dhe tani, dy fjal\u00eb p\u00ebr
\n\u00e7\u00ebshtjen e dyt\u00eb: Tradit\u00eb kul-
\nturore dhe p\u00ebrt\u00ebritje e vazh-
\ndueshme. Apostulli i kombeve,
\nhap\u00ebsi i rrug\u00ebve t\u00eb reja, q\u00ebndroi
\nme respekt shpres\u00ebtar ndaj
\narritjeve t\u00eb kultur\u00ebs greke dhe
\nnuk ngurroi q\u00eb t\u2019i vendoste ato
\nn\u00eb p\u00ebrkujdesjen e Per\u00ebndis\u00eb, t\u2019i
\np\u00ebrfshinte brenda tradit\u00ebs
\nbiblike. \u201cSe
\nbrenda tij
\nrrojm\u00eb, dhe
\nl\u00ebvizim, edhe
\njemi; si\u00e7 e
\nkan\u00eb th\u00ebn\u00eb
\ndhe disa nga
\npoet\u00ebt tuaj; se edhe jemi t\u00eb nj\u00eb
\nfare me t\u00eb\u201d (v. 28). Nj\u00eb referim
\ni sakt\u00eb tek Arati (Fenom\u00ebne, 5).
\nN\u00eb \u00e7astin q\u00eb Apostull Pavli
\nguxon t\u00eb artikulloj\u00eb propozimin
\ne krishter\u00eb n\u00eb kryeqytetin e
\nbot\u00ebs antike shpirt\u00ebrore, bota
\ngreke, si\u00e7 kan\u00eb theksuar shum\u00eb
\nmendimtar\u00eb, kishte p\u00ebrshkuar
\nnj\u00eb rrug\u00eb t\u00eb
\nmahnitshme
\nzhvillimi
\nshpirt\u00ebror,
\nme anen e vle-
\nr\u00ebsimit t\u00eb
\nmrekullue-
\nsh\u00ebm t\u00eb fjal\u00ebs
\nGjitk\u00e7ka q\u00eb kontribuon n\u00eb
\nunitetin thelb\u00ebsor t\u00eb
\nnjer\u00ebzve, duhet mb\u00ebshtetur
\nsi vler\u00eb universale superiore.
\nDuke mb\u00ebrritur, pas nj\u00eb
\ntrajektoreje t\u00eb ndritur, n\u00eb
\nkufirin e arsyes, kishte hisur t\u00eb
\nshihte se p\u00ebrtej saj shtrihej
\nhap\u00ebsira e paeksplorueshme e
\nt\u00eb Parr\u00ebfyeshmit. Dhe t\u00eb
\nnd\u00ebrgjegj\u00ebsohej se n\u00eb k\u00ebt\u00eb
\nhap\u00ebsir\u00eb ishte e pamundur q\u00eb
\nt\u00eb dep\u00ebrtonte me forcat e veta.
\nN\u00eb k\u00ebt\u00eb d\u00ebshir\u00eb t\u00eb zjarrt\u00eb t\u00eb
\nbrendshme p\u00ebr eksplorime t\u00eb
\nreja, p\u00ebr krijimtari t\u00eb re, vjen
\nnd\u00ebrhyrja e Apostull Pavlit.
\nDeri at\u00ebhere, inteligjenca
\ngreke ishte mb\u00ebshtetur dhe
\nishte shpalosur n\u00eb konceptimin
\ne njeriut si nj\u00eb qenie q\u00eb
\nmendon, q\u00eb nd\u00ebrgjegj\u00ebson
\nvetveten dhe bot\u00ebn p\u00ebrreth me
\nzhvillimin e arsyes s\u00eb tij. P\u00ebr
\nPavlin, kthesa baz\u00eb, \u201cpendesa\u201d
\ne njer\u00ebzimit, duhet t\u00eb b\u00ebhet n\u00eb
\ndrejtimin e dashuris\u00eb s\u00eb
\nPer\u00ebndis\u00eb, q\u00eb \u00ebsht\u00eb e pakap-
\nshme p\u00ebr mendjen e njeriut,
\ndashuri t\u00eb cil\u00ebn e zbuloi Jisu
\nKrishti. \u201cKoh\u00ebt e padijes
\nPer\u00ebndia nuk i vuri re, dhe tani
\ni porosit t\u00eb gjith\u00eb njer\u00ebzit kudo
\nq\u00eb t\u00eb pendohen\u201d (v. 30). Nevoja
\ne pendes\u00ebs do t\u00eb mbetet gjithnj\u00eb
\nnj\u00eb burim i vazhduesh\u00ebm
\np\u00ebrt\u00ebritjeje. P\u00ebr Apostull Pavlin
\nkriter p\u00ebrfundimtar mbetet
\npik\u00ebrisht Jisui i Kryq\u00ebzuar dhe
\ni Ngjallur s\u00eb
\nvdekuri, n\u00eb
\nbaz\u00eb \u00eb she-
\nmbullit dhe t\u00eb
\ndoktrin\u00ebs t\u00eb
\nt\u00eb cilit Per\u00eb-
\nndia \u201cdo t\u00eb
\ngjykoj\u00eb bot\u00ebn me drejt\u00ebsi.
\nPavli nuk u shqet\u00ebsua n\u00ebse
\nbuz\u00ebqesh\u00ebn dhe u tall\u00ebn me
\nmesazhin e tij revolucionar.
\nApostulli mbolli mu n\u00eb zem\u00ebr
\nt\u00eb bot\u00ebs s\u00eb kulturuar antike nj\u00eb
\nt\u00eb v\u00ebrtet\u00eb. Ai e dinte se ajo
\nfshihte nj\u00eb dinamik\u00eb mahnit\u00ebse
\nzhvillimi dhe qytet\u00ebrimi. As
\nnuk mendoi fare q\u00eb ta
\nimpononte at\u00eb politikisht apo
\nushtarakisht, si\u00e7 do t\u00eb vepronte
\nm\u00eb von\u00eb, pas 7 shekujsh, nj\u00eb
\ntjet\u00ebr krijues feje. T\u00eb v\u00ebrtetat
\ne m\u00ebdha nuk k\u00ebrkojn\u00eb mb\u00eb-
\nshtetje teknike. Ato rr\u00ebnjosen
\npa zhurm\u00eb dhe japin fryte n\u00eb
\nnj\u00eb afat t\u00eb gjat\u00eb. Detyr\u00eb e
\nKish\u00ebs do t\u00eb mbetet gjithnj\u00eb q\u00eb
\najo t\u00eb jet\u00eb mbart\u00ebse e s\u00eb v\u00ebr-
\ntet\u00ebs dhe e jet\u00ebs m\u00eb Krishtin,
\npa asnj\u00eb tendenc\u00eb agresiviteti,
\nsi\u00e7 ndodh n\u00eb sisteme t\u00eb tjera
\nfetare.<\/p>\n
3. \u00c7do Liturgji Hyjnore na
\nrivendos n\u00eb perspektiv\u00ebn q\u00eb ka
\np\u00ebrcaktuar Pavli lidhur me \u201ct\u00eb
\ntashmen\u201d dhe \u201cfundin e bot\u00ebs\u201d;
\nme th\u00ebnien \u201cedhe tani\u201d dhe
\n\u201cdit\u00ebn q\u00eb do t\u00eb gjykoj\u00eb bot\u00ebn\u201d.
\nE tashmja personale, e tashmja
\ne popullit ton\u00eb, e rajonit ton\u00eb, e
\nbot\u00ebs, na p\u00ebrket drejtp\u00ebrs\u00eb-
\ndrejti. Dhe Bashk\u00ebsia Euka-
\nristike, e mbledhur n\u00eb emrin e
\nKrishtit m\u00eb Shpirtin e Shenjt\u00eb,
\nftohet q\u00eb t\u00eb jap\u00eb gj\u00ebn\u00eb m\u00eb t\u00eb
\n\u00e7muar q\u00eb ka.
\nOrthodhoksia duhet t\u00eb mbe-
\ntet mbart\u00ebse e liris\u00eb shpirt\u00ebro-
\nre, ngush\u00ebllimit dhe shpres\u00ebs
\nn\u00eb bot\u00ebn e sotme; njeridash\u00ebse
\nn\u00eb kuptimin fillestar t\u00eb termit.
\nE mbushur me dhembshuri dhe
\ndashuri pa hipokrizi p\u00ebr \u00e7do
\nnjeri, sidomos p\u00ebr at\u00eb njeri q\u00eb
\nndodhet n\u00eb nevoj\u00eb dhe n\u00eb trish-
\ntim, pavar\u00ebsisht nga prejar-
\ndhja, raca, ngjyra, seksi, bindja
\nfetare; p\u00ebr njeriun q\u00eb i b\u00ebhen
\npadrejt\u00ebsi ose q\u00eb persekutohet
\np\u00ebr shkak t\u00eb ndryshimeve
\nshoq\u00ebrore apo kulturore; duke
\nmb\u00ebshtetur pa rezerva bara-
\nzin\u00eb nd\u00ebrmjet t\u00eb gjith\u00eb njer\u00ebzve
\ndhe detyr\u00ebn e v\u00ebllaz\u00ebrimit. Ajo
\nftohet q\u00eb t\u00eb b\u00ebhet mbrojt\u00ebse p\u00ebr
\n\u00e7do njeri, madje edhe p\u00ebr
\nmekatarin dhe \u201cv\u00ebllan\u00eb m\u00eb t\u00eb
\nvog\u00ebl\u201d, t\u00eb cilin nj\u00ebr\u00ebz t\u00eb fuqi-
\nsh\u00ebm n\u00eb vende t\u00eb ndryshme
\ndhe nga pozita t\u00eb ndryshme e
\nn\u00ebnvleft\u00ebsojn\u00eb dhe
\np\u00ebrbuzin. Orthodhoksia
\n\u00ebsht\u00eb zotuar p\u00ebr t\u00eb thek-
\nsuar vler\u00ebn dhe bukurin\u00eb
\ne jet\u00ebs s\u00eb shenjt\u00eb dhe p\u00ebr
\nt\u00eb kultivuar persona t\u00eb
\nlir\u00eb, q\u00eb me moralin,
\nkarakterin dhe frym\u00ebn e
\ntyre krijuese, lart\u00ebsojn\u00eb
\nvetveten dhe shoq\u00ebrin\u00eb.
\nN\u00eb trazirat e ndry\u00ad
\nshme, n\u00eb rivendosjet
\nmbar\u00ebbot\u00ebrore shoq\u00ebrore
\ndhe politike, q\u00eb na
\ntrembin, v\u00ebshtrimi yn\u00eb
\nqet\u00ebsohet nd\u00ebrsa \u00ebsht\u00eb
\ndrejtuar nga fundi, drejt
\nsiguris\u00eb se historia nuk
\nzhvillohet n\u00eb munges\u00eb t\u00eb
\nAtij, t\u00eb Cilit i \u00ebsht\u00eb dh\u00ebn\u00eb
\n\u201c\u00e7do pushtet n\u00eb qiell e mbi
\ndh\u00eb\u201d (Matt. 28:18) dhe q\u00eb
\ndo t\u00eb vij\u00eb \u201ct\u00eb gjykoj\u00eb
\nbot\u00ebn me drejt\u00ebsi\u201d. Ne t\u00eb
\nkrishter\u00ebt p\u00ebr asnj\u00eb arsye nuk
\nduhet t\u00eb mashtrohemi nga
\nmetoda e kund\u00ebrshtarit, nga
\nagresiviteti dhe ndjenja e
\nhakmarrjes, por duhet q\u00eb
\np\u00ebrher\u00eb t\u00eb jemi faktor\u00eb
\ndrejt\u00ebsie.
\nEmri tjet\u00ebr i
\ndrejt\u00ebsis\u00eb
\nquhet zhvi-
\nllim, zhvillim
\np\u00ebr t\u00eb gjith\u00eb,
\nbrenda vendit
\ndhe jasht\u00eb ve\u00ad
\nndit. Greqia
\nka z\u00ebn\u00eb sot nj\u00eb
\nvend t\u00eb privi-
\nlegjuar n\u00eb
\nBallkan dhe,
\nmadje, edhe
\nn\u00eb bot\u00eb; prej
\n20 shekujsh pret bamir\u00ebsit\u00eb e
\nPer\u00ebndis\u00eb sa shum\u00eb pak vende
\nt\u00eb tjera; por, \u00e7do dhurat\u00eb e
\nPer\u00ebndis\u00eb jepet p\u00ebr p\u00ebrmbu-
\nshjen e detyr\u00ebs s\u00eb dashuris\u00eb
\ndhe t\u00eb drejt\u00ebsis\u00eb ndaj t\u00eb tjer\u00ebve
\nq\u00eb u jan\u00eb privuar. \u201cKujtdo q\u00eb i
\n\u00ebsht\u00eb dh\u00ebn\u00eb shum\u00eb, do t\u2019i
\nk\u00ebrkohet shum\u00eb, dhe atij q\u00eb i
\njan\u00eb besuar shum\u00eb, do t\u2019i k\u00ebrko-
\nhen m\u00eb tep\u00ebr\u201d (Lluk. 12:48).
\n* * *
\nKisha Orthodhokse q\u00eb u
\nzhvillua n\u00eb hap\u00ebsir\u00ebn e shtetit
\nt\u00eb sot\u00ebm grek, ka nxjerr\u00eb
\nOrthodhoksia duhet t\u00eb
\nmbetet mbart\u00ebse e liris\u00eb
\nshpirt\u00ebrore, ngush\u00ebllimit
\ndhe shpres\u00ebs n\u00eb bot\u00ebn e
\nsotme…
\n… pavar\u00ebsisht nga pre-
\njardhja, raca, ngjyra,
\nseksi, bindja fetare; p\u00ebr
\nnjeriun q\u00eb i b\u00ebhenpadrej-
\nt\u00ebsi ose q\u00eb persekutohet
\np\u00ebr shkak t\u00eb ndryshimeve
\nshoq\u00ebrore apo kulturore.
\nvazhdimisht imitues t\u00eb
\nApostull Pavlit. Nj\u00eb figur\u00eb e
\ntill\u00eb e shk\u00eblqyer ka mb\u00ebshtetur
\nOrthodhoksin\u00eb n\u00eb vite err\u00ebsire
\nt\u00eb thell\u00eb, n\u00eb krahinat ku
\nshtrihet shteti i sot\u00ebm shqiptar.
\nSh\u00ebn Kozmai i Etolis\u00eb, i cili,
\nduke q\u00ebn\u00eb
\nbesnik ndaj
\nfrym\u00ebs dhe
\nmoralit hiera-
\npostolik t\u00eb
\nApostullit t\u00eb
\nkombeve, ka
\np\u00ebrkthyer n\u00eb
\nkushte t\u00eb tjera
\ndhe n\u00eb epoka
\nt\u00eb tjera tra-
\ndit\u00ebn aposto-
\nlike. Ai nuk
\nq\u00ebndroi n\u00eb
\np\u00ebrgjith\u00ebsime.
\nKa ecur, e ka dashur, e ka
\norganizuar Orthodhoksin\u00eb n\u00eb
\nvende t\u00eb ndryshme t\u00eb Ballka-
\nnit, sidomos n\u00eb krahina ku
\nvendoseshin kufijt\u00eb midis
\nOrthodhoksis\u00eb dhe Islamit.
\nM\u00ebsimi, shembulli i ndritur
\ndhe martirizimi i tij fuqizuan
\nbesimin n\u00eb zemrat e t\u00eb gjith\u00eb
\natyre q\u00eb duruan trysnin\u00eb nga
\npersekutimet e nj\u00ebpasnj\u00ebshme.
\nPor, persekutimi m\u00eb i ashp\u00ebr, i
\ncili \u00e7rr\u00ebnjosi \u00e7do struktur\u00eb
\nkishtare, u b\u00eb gjat\u00eb viteve 1967
\n-1990. Fatmir\u00ebsisht, me hirin<\/p>\n
e Per\u00ebndis\u00eb, me iniciativ\u00ebn e
\nPatrikan\u00ebs Ekumenike, Kisha<\/p>\n
Autoqefale e Shqip\u00ebris\u00eb gjat\u00eb
\ndhjet\u00ebvje\u00e7arit t\u00eb fundit, u rilind
\ndhe, me mb\u00ebshtetjen e saj<\/p>\n
prind\u00ebrore, zuri vendin q\u00eb i
\ntakonte n\u00eb Orthodhoksin\u00eb e
\nmbar\u00eb bot\u00ebs.
\nGjat\u00eb k\u00ebsaj vizite t\u00eb par\u00eb t\u00eb
\nnj\u00eb Delegacioni t\u00eb Kish\u00ebs s\u00eb
\nShqip\u00ebris\u00eb n\u00eb Kish\u00ebn Fort t\u00eb
\nShenjt\u00eb t\u00eb Greqis\u00eb, menduam
\nq\u00eb n\u00eb vend t\u00eb \u00e7do gj\u00ebje tjet\u00ebr, t\u00eb
\nsjellim gj\u00ebn\u00eb m\u00eb t\u00eb \u00e7muar q\u00eb
\nkishim: di\u00e7ka nga Lipsani i
\nsh\u00ebnjt\u00eb i Sh\u00ebn Kozmait. Sjellja
\nshpres\u00ebtare e nj\u00eb Lipsani t\u00eb
\nShenjt\u00eb n\u00eb vendin ku lindi
\nSh\u00ebn Kozmai i Etolis\u00eb, \u00ebsht\u00eb
\nshprehje mir\u00ebnjohjeje dhe
\nshprese. Ne shpresojm\u00eb se
\nshum\u00eb pelegrin\u00eb do t\u00eb frym\u00eb-
\nzohen nga fizionomia e shenjt\u00eb
\ne tij dhe do t\u00eb marrin vendimin
\np\u00ebr t\u00eb imituar shembullin e tij,
\nduke braktisur komoditetin
\ndhe ngurrimet, p\u00ebr t\u00eb p\u00ebrkra-
\nhur t\u00eb munduarit dhe t\u00eb uri-
\nturit p\u00ebr t\u00eb v\u00ebrtet\u00eb dhe dashuri,
\nkudo n\u00eb k\u00ebt\u00eb tok\u00eb. Natyrisht,
\npa harruar t\u00eb gjith\u00eb ata q\u00eb kan\u00eb
\npran\u00eb, ose relativisht af\u00ebr.
\nFortlumturi, pranoni edhe
\nnj\u00eb her\u00eb falenderimet tona t\u00eb
\np\u00ebrzem\u00ebrta p\u00ebr dit\u00ebt e bekuara,
\nt\u00eb cilat na fal\u00ebt me rastin e
\nk\u00ebsaj vizite paq\u00ebsore. Thell\u00eb-
\nsisht, t\u00eb gjith\u00eb sa b\u00ebjm\u00eb pjes\u00eb
\nn\u00eb delegacionin e Kish\u00ebs Ortho\u00ad
\ndhokse t\u00eb Shqip\u00ebris\u00eb, urojm\u00eb q\u00eb
\nShpirti i T\u00ebr\u00ebshenjt\u00eb t\u00eb
\nndri\u00e7oj\u00eb gjithnj\u00eb me-
\nndimin Tuaj, t\u00eb udh\u00eb-
\nheq\u00eb vendimet Tuaja, t\u00eb
\np\u00ebrkrah\u00eb veprimet Tuaja
\ndhe t\u00eb shenjt\u00ebroj\u00eb gjith\u00eb
\njet\u00ebn Tuaj, q\u00eb ta udh\u00eb-
\nhiqni popullin e vyer t\u00eb
\nKish\u00ebs s\u00eb Greqis\u00eb n\u00eb nj\u00eb
\nprani dhe veprimtari
\nkrijuese n\u00eb k\u00ebto dit\u00eb
\nkritike q\u00eb jetojm\u00eb, edhe
\nn\u00eb epok\u00ebn q\u00eb po vjen.
\nLutja jon\u00eb p\u00ebrmblidhet
\nn\u00eb fjal\u00ebt e Psalmistit: \u201cO
\nZot, me drit\u00ebn e fytyr\u00ebs
\nT\u00ebnde ecin dhe p\u00ebrher\u00eb
\ndo t\u00eb g\u00ebzojn\u00eb n\u00eb emrin
\nT\u00ebnd dhe do t\u00eb mburren
\nme drejt\u00ebsin\u00eb T\u00ebnde\u201d
\n(Psalm. 88:16-17).<\/p>\n","protected":false},"excerpt":{"rendered":"
Material nga Nentor 2001.<\/p>\n","protected":false},"template":"","meta":{"_acf_changed":false,"inline_featured_image":false,"nentitulli":"Tri \u00e7\u00ebshtje me r\u00ebnd\u00ebsi n\u00eb \u00e7do koh\u00eb; Fjala e mbajtur nga Kryepiskopi Anastas gjat\u00eb bashk\u00ebmeshimit n\u00eb Kish\u00ebn Katedrale t\u00eb Athin\u00ebs","numri":"11 (110)","viti":"2001","muaji":"Nentor","muaji_numer":"11","dita":"","faqet":"[1, 6, 7]","fjale_kyce":"[\"Komb\", \"Glob\", \"Tradit\u00eb\", \"P\u00ebrt\u00ebritje\", \"Tashme\"]","permbledhje":"Material nga Nentor 2001.","autori":"Kryepiskopi Anastas","kategoria":"Artikull","kryeredaktor":"Thoma Dhima"},"ngjallja_kategoria":[9653],"ngjallja_autori":[9438],"ngjallja_viti":[10827],"ngjallja_kryeredaktor":[9473],"class_list":["post-85548","ngjallja_article","type-ngjallja_article","status-publish","hentry","ngjallja_kategoria-artikull","ngjallja_autori-kryepiskopi-anastas","ngjallja_viti-10827","ngjallja_kryeredaktor-thoma-dhima"],"acf":[],"yoast_head":"\n