Ky shkrim \u00ebsht\u00eb fragment i nj\u00eb artikulli t\u00eb botuar n\u00eb korrik n\u00eb gazet\u00ebn “Bota Shqiptare”, q\u00eb del n\u00eb Itali, i cili na u duk me interes edhe p\u00ebr lexuesin e “Ngjalljes”.<\/p>\n
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Formula “trash\u00ebgimia e p\u00ebrbashk\u00ebt me dometh\u00ebnie europiane” na shpie me mendje n\u00eb epok\u00ebn para ndarjes kishtare, kur n\u00eb mbar\u00eb Europ\u00ebn ishte e pranishme dhe aktive ortodoksia, e cila p\u00ebrb\u00ebnte edhe p\u00ebr jet\u00ebn shpirt\u00ebrore t\u00eb Per\u00ebndimit europian nj\u00eb komponente me pesh\u00eb. Padija ose informimi sip\u00ebrfaq\u00ebsor prej librash shkolle joserioz\u00eb mund t\u00eb na b\u00ebjn\u00eb sot t\u00eb mos i njohim ata gati dhjet\u00eb shekuj p\u00ebrgjat\u00eb t\u00eb cil\u00ebve n\u00eb Per\u00ebndimin europian mund t\u00eb thuhet se ortodoksia pati zot\u00ebruar. Funksionon edhe ky si nj\u00eb tjet\u00ebr keqkuptim kur b\u00ebhet fjal\u00eb p\u00ebr “trash\u00ebgimin\u00eb e p\u00ebrbashk\u00ebt me dometh\u00ebnie europiane”: nj\u00eb keqkuptim q\u00eb mund t\u00eb qes\u00eb krye deri te doktrinar\u00eb “t\u00eb larg\u00ebt” si nj\u00eb Huntignton, p\u00ebr t\u00eb cil\u00ebt krishterimi ortodoks u ndodhk\u00ebsh n\u00eb opozicion me krishterimin katolik, ky nga ana e tij n\u00eb opozicion me krishterimin protestant etj.<\/p>\n
N\u00eb rrafshin e p\u00ebrgjithsh\u00ebm t\u00eb praktik\u00ebs fetare doktrina “p\u00ebrplasjesh nd\u00ebrkristiane” as ngjisin dot nd\u00ebr ata miliarda besimtar\u00eb t\u00eb krishter\u00eb aneskaj Europ\u00ebs: ortodoks\u00eb, katolik\u00eb, protestant\u00eb etj. M\u00eb duket ta kem kujtuar nj\u00ebher\u00eb veten time, f\u00ebmij\u00eb, n\u00eb nj\u00eb rrafsh t\u00eb till\u00eb: kur m\u00ebma m\u00eb merrte p\u00ebrdore dhe venim te “t\u00eb vet\u00ebt” ose n\u00eb “kish\u00ebn ton\u00eb”. Me doket e pritjes dhe p\u00ebrcjelljes, p\u00ebr shembull, n\u00eb dit\u00ebt “e emrit”, n\u00eb Krishtlindjet, n\u00eb Pashk\u00ebt e M\u00ebdha, n\u00eb dasmat me kurora q\u00eb shpesh viheshin n\u00ebp\u00ebr sht\u00ebpi, deri te “t\u00eb shtunat e t\u00eb vdekurve” me grur\u00eb t\u00eb zier, arra e rrush t\u00eb that\u00eb. Me emrat e t\u00eb af\u00ebrmve tan\u00eb q\u00eb m\u00eb b\u00ebnin p\u00ebrshtypje t\u00eb ve\u00e7ant\u00eb: Fani, Gjika, Gjoka, Klimi, Kovi, Leka, Lipi, Margariti, Miha, Mitri, Nasho, Ndini, Ndreka, Pava, Santi, Sandri, Todi, Toma, Tuni, Vlashi, Zaku etj.; por sidomos me emrat bukurting\u00ebllues t\u00eb femrave: Dora, Eglantina q\u00eb ishte vajza e daj\u00ebs e sime \u00ebme, Elena emri i m\u00ebm\u00ebs vet\u00eb, Margalina emri i gjyshes, Kasja (Kasjania), Kostanca q\u00eb ishte nj\u00eb kush\u00ebrira ime shum\u00eb e bukur me flok\u00eb t\u00eb verdh\u00eb, Kostandina, Ksena, Mellania, Ollga si\u00e7 quhej tezja e vdekur q\u00eb i kishte r\u00ebn\u00eb violin\u00ebs, Serafina etj. Posa\u00e7\u00ebrisht “kisha” shnd\u00ebrrohej p\u00ebr mua f\u00ebmij\u00eb n\u00eb fest\u00eb t\u00eb v\u00ebrtet\u00eb. Kremtet “me kisha” lidheshin, at\u00ebher\u00eb, me k\u00ebnaq\u00ebsit\u00eb e muzik\u00ebs bizantine mes er\u00ebmimit marramend\u00ebs t\u00eb temjanit, me k\u00ebng\u00ebn “O Zot, thirra”, me Hymnin Akathist, q\u00eb k\u00ebndohej gjithnj\u00eb m\u00eb k\u00ebmb\u00eb, apo me “Mesh\u00ebn e Sh\u00ebn Joan Gojartit” me tre z\u00ebra. (Vet\u00ebm tani q\u00eb jam rritur e kam marr\u00eb vesh q\u00eb at\u00eb mesh\u00eb e pask\u00ebsh harmonizuar p\u00ebr kor mikst n\u00eb variant modern Kostandin Trako, sikurse kishte harmonizuar edhe “Tet\u00eb tingujt”.) N\u00eb f\u00ebmij\u00ebri librat me tituj t\u00eb habitsh\u00ebm, si Engolpioni orthodhoks apo Hymnorja me pjes\u00eb muzikore t\u00eb zgjedhura prej Nolit, nuk i merrja vesh.<\/p>\n
Tani, “n\u00eb mend e n\u00eb shqisa”, njeriu nuk e ka t\u00eb v\u00ebshtir\u00eb t\u00eb kuptoj\u00eb se k\u00ebtu, n\u00eb Ballkanin ku jetojm\u00eb, p\u00ebrkat\u00ebsia n\u00eb k\u00ebt\u00eb commonwelth ortodoks \u00ebsht\u00eb nj\u00eb di\u00e7ka sa ideale, aq edhe konkrete. \u00cbsht\u00eb p\u00ebrkat\u00ebsi e kusht\u00ebzuar nga t\u00eb ekzistuarit dhe t\u00eb p\u00ebrvazhduarit e nj\u00eb kulture e cila i tejkalon caqet “fetare”. Atyre q\u00eb i quajm\u00eb “per\u00ebndimor\u00eb” u ndodh t\u00eb befasohen q\u00eb k\u00ebtu, n\u00eb rajonin ton\u00eb, edhe ateist\u00ebt ballkanas (nuk po them edhe komunist\u00ebt) vijojn\u00eb t’i respektojn\u00eb doket ortodokse: t\u00eb pag\u00ebzohen, t\u00eb v\u00ebn\u00eb kuror\u00eb n\u00eb kish\u00eb, t\u00eb ngulisin aty dhjatat e trash\u00ebgimive ose t\u00eb dhurimeve, deri edhe shitje-bleijet, t\u00eb p\u00ebrkujtojn\u00eb t\u00eb vdekurit e tyre, t\u00eb kremtojn\u00eb Krishtlindje, Pashk\u00eb dhe Rr\u00ebshaja, t\u00eb varrosen me prift\u00ebrinj e temjanic\u00eb etj. Nj\u00eb paraqitje paradigmatike e kultur\u00ebs ortodokse, me sa duket, do t\u00eb ishte organizing i koh\u00ebs simbas kalendarit t\u00eb t\u00eb kremteve fetare. Nj\u00ebra k\u00ebtu dhe tjetra atje, t\u00eb kremtet fetare ritmojn\u00eb jet\u00ebn n\u00eb Ballkanin ku jetojm\u00eb. Ku i krishteri ortodoks, me t’u lindur, m\u00ebsohet t’i njehsoj\u00eb unitetet e gjallimit t\u00eb vet n\u00ebp\u00ebrmjet k\u00ebtyre ndarjeve ritmi t\u00eb motit, duke pritur pa durim ardhjen e kremteve q\u00eb thyejn\u00eb nj\u00ebtrajtshm\u00ebrin\u00eb e jetes\u00ebs s\u00eb p\u00ebrditshme t\u00eb cilat shenjojn\u00eb fillimin dhe mbarimin e veprimtarive stinore. Kremte ku puqen njer\u00ebz me njer\u00ebz, ku familje me familje g\u00ebzojn\u00eb e pik\u00ebllojn\u00eb s\u00eb toku, ku t\u00eb rinjt\u00eb vall\u00ebzojn\u00eb, njihen, lidhin jet\u00ebt e tyre: miliona njer\u00ebz t\u00eb thjesht\u00eb e anonim\u00eb. N\u00eb bot\u00ebn fshatarake, edhe m\u00eb fort. Ky ritualizim i koh\u00ebs n\u00eb kultur\u00ebn ortodokse ka rr\u00ebnj\u00eb q\u00eb zbresin jo rrall\u00eb te besimet pagane: me shenjtor\u00eb q\u00eb mbrojn\u00eb zanatet apo mjesht\u00ebrit\u00eb e ndryshme, shtegtar\u00ebt apo lund\u00ebrtar\u00ebt, me pajtor\u00eb t\u00eb pun\u00ebve t\u00eb stin\u00ebs, t\u00eb tradit\u00ebs s\u00eb t\u00eb par\u00ebve, t\u00eb t\u00eb vdekurve dhe t\u00eb kujtimit t\u00eb tyre. Deri edhe me “taks\u00ebn e Karontit”: monedh\u00ebz\u00ebn mes buz\u00ebve t\u00eb t\u00eb vdekurit para se t\u00eb mb\u00ebrthehet arka. Me dh\u00ebnd\u00ebr e nuse mbyllur n\u00eb dhom\u00eb tek kafshojn\u00eb s\u00eb bashku kokrr\u00ebn e moll\u00ebs, si te riti kushtuar Solonit t\u00eb lasht\u00ebsis\u00eb. Me vrojtimin e ashtit t\u00eb shpatull\u00ebs p\u00ebr parashikimin e luft\u00ebs a t\u00eb paqes. Me betimet p\u00ebr qiellin, tok\u00ebn dhe trupat e tjer\u00eb qiellor\u00eb. Dhe k\u00ebshtu me radh\u00eb. Ndoshta do pranuar q\u00eb pik\u00ebrisht kjo hipostaz\u00eb kulturore e krishterimit ortodoks ‘shpjegon se p\u00ebrse “krizat kishtare”, prej t\u00eb cilave asnj\u00eb shoq\u00ebri ballkanike s’\u00ebsht\u00eb e p\u00ebrjashtuar, nuk v\u00ebn\u00eb n\u00eb diskutim lidhjen e popullit t\u00eb thjesht\u00eb mbas “ortodoksis\u00eb”. P\u00ebrfytyroni tani ta ballafaqosh nj\u00eb tradit\u00eb t\u00eb k\u00ebtill\u00eb, tradit\u00eb q\u00eb skandon me ritet e saj jet\u00ebn e miliona njer\u00ebzve t\u00eb rajonit ton\u00eb dhe p\u00ebrtej, me “keqkuptimin ortodoks” t\u00eb Huntington\u00ebve p\u00ebrtejoqeanor\u00eb.<\/p>\n
Sa i p\u00ebrket tradit\u00ebs s\u00eb krishter\u00eb ortodokse, posa\u00e7\u00ebrisht neve, q\u00eb jetojm\u00eb n\u00eb k\u00ebt\u00eb rajon, nuk do t\u00eb na lejohej ta fshinim prej historie koh\u00ebn kur pap\u00eb Luani ngadh\u00ebnjente n\u00eb Koncilin e Kalqedonis\u00eb pik\u00ebrisht si mbrojt\u00ebs i “ortodoksis\u00eb”; kur n\u00eb Rom\u00eb pap\u00eb si Hormidhasi apo Zosimasi nuk dalloheshin vet\u00ebm p\u00ebr emrat e tyre “lindor\u00eb”, por edhe p\u00ebr zellin e tyre ortodoks; kur Kisha romane e shekujve V-VII, sikurse ka v\u00ebrejtur Jorga, “ishte shum\u00eb m\u00eb lindore, shum\u00eb m\u00eb greke nga sa p\u00ebrfytyrohet” (Relations, 38); kur fryma ortodokse do t\u00eb dep\u00ebrtonte n\u00eb Gadishullin ton\u00eb nga brigjet per\u00ebndimore, dhe jo anasjelltas, drejt Kostandinopoj\u00ebs, ku do t\u00eb imponohej prej nj\u00eb iliri t\u00eb quajtur Justinian, i pari perandor ortodoks n\u00eb Bizant q\u00eb do ta shpallte “besimin e drejt\u00eb” n\u00eb kish\u00ebn katedrale t\u00eb Sh\u00ebn Sofis\u00eb. Ky Justinian do t\u00eb mb\u00ebshteste mbledhjen e nj\u00eb koncili t\u00eb ri, ku do t\u00eb konfirmohej m\u00eb-n\u00eb-fund ortodoksia e Koncilit t\u00eb Kalqedonis\u00eb e cila e kishte burimin jo te kush tjet\u00ebr, por te papa Luan n\u00eb Rom\u00eb, duke nj\u00ebsuar k\u00ebshtu p\u00ebr t\u00eb par\u00ebn her\u00eb bot\u00ebn e krishter\u00eb. P\u00ebr t\u00eb festuar aty ngadh\u00ebnjimin e doktrin\u00ebs s\u00eb tij, ortodoksis\u00eb, edhe vet\u00eb Papa u pat ftuar n\u00eb Kostandinopoj\u00eb. Dhe, n\u00eb mos ai, vajti aty nj\u00eb mbasardh\u00ebs i tij, ngase perandori Justinian nuk ishte i k\u00ebnaqur me kuror\u00ebn q\u00eb i vinte nj\u00eb patriark i Lindjes: e donte at\u00eb prej duarve t\u00eb vet\u00eb Pap\u00ebs q\u00eb mbahej asohere si “shef i ortodoksis\u00eb”. Papa Gjon u prit n\u00eb Kostandinopoj\u00eb gjith\u00eb pohe e buj\u00eb nga popullsia dhe posa\u00e7\u00ebrisht nga murgjit, t\u00eb cil\u00ebve u pati ngjitur fort doktrina ortodokse e ardhur prej Rome. Me t\u00eb drejt\u00eb Jorga ka v\u00ebn\u00eb re se, n\u00eb gjith\u00eb k\u00ebt\u00eb kontingjenc\u00eb, “nuk do t\u00eb jet\u00eb Orienti q\u00eb, n\u00ebn Justinianin, do t\u00eb vij\u00eb t\u00eb pushtoj\u00eb Oksidentin, por do t\u00eb jet\u00eb Oksidenti q\u00eb, duke pas\u00eb krijuar nj\u00eb klientel\u00eb n\u00eb zon\u00ebn latine t\u00eb gadishullit t\u00eb Ballkanit, do t\u00eb mb\u00ebrrij\u00eb te ky akt i fundit i nj\u00eb restaturimi t\u00eb madh t\u00eb pushtimit t\u00eb Kostandinopoj\u00ebs n\u00ebn sh\u00ebnjes\u00ebn e ortodoksis\u00eb” (Relations, 39). Kaq n\u00eb k\u00ebt\u00eb parantez\u00eb, mbasi tanim\u00eb pranimi n\u00eb Bashkimin Europian, i parashikuar p\u00ebr 2007-n, edhe i dy vendeve tradicionalisht “ortodokse” si Bullgaria dhe Rumania, pos Greqis\u00eb dhe Qipros q\u00eb jan\u00eb tanim\u00eb aty, do ta skajoj\u00eb p\u00ebrfundimisht edhe k\u00ebt\u00eb keqkuptim.<\/p>\n
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\u00cbsht\u00eb th\u00ebn\u00eb dhe pranuar tanim\u00eb se asnj\u00eb fe tjet\u00ebr n\u00eb historin\u00eb bot\u00ebrore nuk ka b\u00ebr\u00eb p\u00ebr t\u00eb varfrit, t\u00eb dobtit dhe nevojar\u00ebt aq shum\u00eb sa ka b\u00ebr\u00eb krishterimi. K\u00ebt\u00eb e pohon n\u00eb Enciklopedin\u00eb e tij edhe vet\u00eb iluministi i madh fr\u00ebng D’Alambert, i njohur p\u00ebr orientimin antiklerikal dhe antikishtar (Dawson: The Making of Europe, 93). Do shtuar edhe: asnj\u00eb fe tjet\u00ebr n\u00eb historin\u00eb bot\u00ebrore nuk ka shpenzuar m\u00eb shum\u00eb se krishterimi t\u00eb holla dhe energji p\u00ebr edukimin e shoq\u00ebris\u00eb. \u00cbsht\u00eb ky motivi p\u00ebr t\u00eb cilin Spaaku, gjat\u00eb p\u00ebrpjekjeve p\u00ebr nj\u00ebsimin europian, ngulmonte n\u00eb vlerat njer\u00ebzore q\u00eb p\u00ebr\u00e7on krishterimi si themelore p\u00ebr qytet\u00ebrimin ton\u00eb.<\/p>\n
N\u00ebse q\u00ebndrimi njeridash\u00ebs (filantropik) i Kish\u00ebs e z\u00eb fillin te “predikimi n\u00eb mal”, kujdesi p\u00ebr edukimin fillon qysh n\u00eb vet\u00eb mbledhjen e besimtar\u00ebve. Edhe para se t\u00eb hartohej nj\u00eb tipikon liturgjik, besimtar\u00ebt e krishter\u00eb lexonin Shkrimin e Shenjt\u00eb dhe m\u00ebsimet e apostujve gjat\u00eb koh\u00ebs kur b\u00ebnin mbledhjet e tyre, t\u00eb quajtura qysh n\u00eb krye t\u00eb her\u00ebs eklesia. Leximi i Shkrimit t\u00eb Shenjt\u00eb ishte, pra, strumbullari i jet\u00ebs kishtare. Kjo doemos nuk qe e vlefshme vet\u00ebm p\u00ebr t\u00eb krishter\u00ebt. Leximi i Bibl\u00ebs b\u00ebhej edhe n\u00eb sinagoga. Por dallesa e madhe mes mbledhjeve t\u00eb hebrejve n\u00eb sinagoga dhe mbledhjeve t\u00eb t\u00eb krishter\u00ebve n\u00eb ato q\u00eb tanim\u00eb quheshin “kisha” ishte se t\u00eb krishter\u00ebt, n\u00eb kund\u00ebrshti me hebrejt\u00eb, studionin n\u00eb shkolla greke. Nuk \u00ebsht\u00eb i rastit fakti q\u00eb krishterimi t’u qe predikuar posa\u00e7\u00ebrisht hebrejve t\u00eb \u00e7helenizuar t\u00eb dispor\u00ebs dhe q\u00eb Antiokia t\u00eb ket\u00eb pasur dikur m\u00eb shum\u00eb besimtar\u00eb se Jerusalem!. Ky fakt i pati dh\u00ebn\u00eb shkas th\u00ebnies s\u00eb famshme p\u00ebr t\u00eb krishter\u00ebt e asaj kohe: “Ndiqen prej judejve si t\u00eb qenk\u00ebshin t\u00eb huaj, nd\u00ebrsa prej grek\u00ebve largohen” (Let\u00ebr Diognetit, 5, 17): situat\u00eb e quajtur e padrejt\u00eb duke qen\u00eb se hebrejt\u00eb mbaheshin p\u00ebr “fis i huaj”.<\/p>\n
Situata ndryshoi kur numri i t\u00eb krishter\u00ebve helen\u00eb zu t\u00eb rritej. Historian\u00ebt e krishterimit nuk e kan\u00eb caktuar dot \u00e7astin kur ky num\u00ebr u shtua aq sa t\u00eb krishter\u00eb fisesh t\u00eb ndryshme dhe popujsh t\u00eb ndrysh\u00ebm t\u00eb mos nj\u00ebjt\u00ebsoheshin m\u00eb me hebrejt\u00eb. Por kujtohet fakti q\u00eb, si Mark Aureli n\u00eb shek. II, edhe Celsi n\u00eb shek. III flasin p\u00ebr t\u00eb krishter\u00ebt pa i nj\u00ebjt\u00ebsuar ata me hebrej. Kund\u00ebrshtar i krishterimit, Celsi nuk e kuptonte t\u00eb v\u00ebrtet\u00ebn e krijuar rreth tij, ndaj dhe guxonte t\u00eb mb\u00ebshteste iden\u00eb se “\u00ebsht\u00eb e pamundur q\u00eb banor\u00eb t\u00eb Azis\u00eb, europian\u00eb dhe afrikan\u00eb, d.m.th. helen\u00eb dhe barbar\u00eb, t\u00eb merren vesh mes tyre dhe t\u00eb ken\u00eb t\u00eb nj\u00ebjt\u00ebn Per\u00ebndi” (Origjeni kund\u00ebr Celsit, 8.72). Rasti i Celsit \u00ebsht\u00eb paradigmatik: ai nuk e dalloi dot q\u00eb krishterimi nuk ishte m\u00eb nj\u00eb fe e Lindjes; nuk vinte re q\u00eb krishterimi kishte p\u00ebrqafuar frym\u00ebn helene dhe romane dhe, n\u00eb vend t\u00eb qe nj\u00eb “emigrant” n\u00eb Perandori, e kishte shnd\u00ebrmar Europ\u00ebn n\u00eb atdheun e vet.<\/p>\n
Kur vall\u00eb, pik\u00ebrisht, t\u00eb krishter\u00ebt zun\u00eb ta quanin kultur\u00ebn helene “t\u00eb tyren”? As ky \u00e7ast nuk sakt\u00ebsohet dot n\u00eb historin\u00eb e krishterimit. Por mund t\u00eb dallohet se kur perandori Julian Apostati donte t’ua ndalonte t\u00eb krishter\u00ebve t\u00eb m\u00ebsuarit e literatures greke (\u00e7far\u00eb do t\u00eb thot\u00eb se n\u00eb koh\u00ebn e tij kjo gj\u00eb ndodhte), Sh\u00ebn Gregor Teologu u pat p\u00ebrgjigjur n\u00ebp\u00ebrmjet nj\u00eb letre drejtuar Perandorit, duke e ironizuar se ai “mendonte p\u00ebr fjal\u00ebt di\u00e7ka m\u00eb shum\u00eb se p\u00ebr kuajt”. Letra l\u00eb p\u00ebrshtypjen se Patriarku as donte t\u00eb d\u00ebgjonte p\u00ebr k\u00ebt\u00eb urdh\u00ebr t\u00eb paarsyesh\u00ebm t\u00eb Perandorit. Arsimimi qe p\u00ebr Kish\u00ebn e atyre shekujve jo r\u00ebndom “arsimim”, por mjet p\u00ebr t\u00eb krijuar nj\u00eb shtet t\u00eb p\u00ebrbashk\u00ebt. N\u00eb Bizant nd\u00ebrtimi i shkollave pati nisur menj\u00ebher\u00eb, qysh me Kostandinin e Madh; Eusebi i Cesares\u00eb e pati nxitur perandorin t\u00eb ngrinte shkolla n\u00eb mbar\u00eb Perandorin\u00eb (Lavd\u00ebrim Kostandinit, 11,4,5). P\u00ebr shkak t\u00eb kushteve q\u00eb dihen, ndikimi shpirt\u00ebror i Bizantit u p\u00ebrhap drejt Veriut, jo drejt Per\u00ebndimit. \u00cbsht\u00eb fjala p\u00ebr nj\u00eb ndikim q\u00eb nuk u zhduk fill me veprimtarin\u00eb e Cirilit dhe Metodit, por e ruajti vijueshm\u00ebrin\u00eb, madje duke u mbajtur edhe mbas r\u00ebnies s\u00eb Kontandinopoj\u00ebs, ashtu si e ka d\u00ebftuar Jorga me tez\u00ebn e tij magjistrale t\u00eb “Bizantit mbas Bizantit”: Bizanti si qytet\u00ebrim q\u00eb, duke u p\u00ebrhapur, p\u00ebrfshiu brenda vetes trash\u00ebgimin\u00eb e vjet\u00ebr helene, t\u00eb drejt\u00ebn romane, ortodoksizmin dhe, m\u00eb s\u00eb fundi, t\u00eb drejt\u00ebn osmane, mbijetoi si frym\u00eb formimi edhe mbas “r\u00ebnies s\u00eb madhe” (Byzance apr\u00e9s Byzance, 13.).<\/p>\n
(Vijon n\u00eb numrin e ardhsh\u00ebm)<\/p>\n","protected":false},"excerpt":{"rendered":"
Ese e Aurel Plasarit mbi rolin e ortodoksis\u00eb n\u00eb trash\u00ebgimin\u00eb europiane. Argumenton se ortodoksia ishte mbizot\u00ebruese p\u00ebr 10 shekuj n\u00eb Per\u00ebndim para ndarjes kishtare dhe se vlerat e krishterimit jan\u00eb themel i qytet\u00ebrimit europian. (Vijon n\u00eb numrin e ardhsh\u00ebm)<\/p>\n","protected":false},"template":"","meta":{"_acf_changed":false,"inline_featured_image":false,"nentitulli":"","numri":"7 (138)","viti":"2004","muaji":"Korrik","muaji_numer":"7","dita":"","faqet":"[9, 10]","fjale_kyce":"[\"Europa\", \"ortodoksi\", \"Huntington\", \"Justinian\", \"Koncili i Kalqedonis\u00eb\", \"papa Luan\", \"Bizanti\", \"Bashkimi Evropian\", \"Aurel Plasari\", \"Cirili dhe Metodi\", \"Jorga\"]","permbledhje":"Ese e Aurel Plasarit mbi rolin e ortodoksis\u00eb n\u00eb trash\u00ebgimin\u00eb europiane. Argumenton se ortodoksia ishte mbizot\u00ebruese p\u00ebr 10 shekuj n\u00eb Per\u00ebndim para ndarjes kishtare dhe se vlerat e krishterimit jan\u00eb themel i qytet\u00ebrimit europian. (Vijon n\u00eb numrin e ardhsh\u00ebm)","autori":"Dr. Aurel Plasari","kategoria":"Ese \/ Histori","kryeredaktor":"Thoma Dhima"},"ngjallja_kategoria":[10970],"ngjallja_autori":[11240],"ngjallja_viti":[11122],"ngjallja_kryeredaktor":[9473],"class_list":["post-86483","ngjallja_article","type-ngjallja_article","status-publish","hentry","ngjallja_kategoria-ese-histori","ngjallja_autori-dr-aurel-plasari","ngjallja_viti-11122","ngjallja_kryeredaktor-thoma-dhima"],"acf":[],"yoast_head":"\n