Teologji, liturgji dhe \u201chezikasti\u201d
\nnga Patriarku Ekumenik
\nVARTHOLOMEU I<\/p>\n
Na u k\u00ebrkua t\u00eb flasim p\u00ebr teologjin\u00eb q\u00eb Kisha Orthodhokse do t\u00eb mund t\u00eb propozonte n\u00eb sh\u00ebrbim t\u00eb bot\u00ebs s\u00eb sotme. N\u00eb nj\u00eb far\u00eb m\u00ebnyre, historiku i Institutit Pontifikal Lindor reflekton hapjen progresive t\u00eb k\u00ebtij institucioni t\u00eb nderuar, i cili q\u00eb nga p\u00ebrpjekjet ekumenike dhe shk\u00eb- mbimet v\u00ebllaz\u00ebrore q\u00eb papa Joani XXIII dhe Patriarku Ekumenik Athinagora I nd\u00ebrmor\u00ebn, \u00ebsht\u00eb forcuar n\u00eb k\u00ebrkimin e rrug\u00ebve t\u00eb cilat do t\u00eb mund t\u00eb viheshin n\u00eb sh\u00ebrbim t\u00eb unitetit t\u00eb Kish\u00ebs n\u00eb t\u00ebr\u00ebsin\u00eb e saj. P\u00ebr k\u00ebt\u00eb arsye ne kemi zgjedhur t\u00eb shikojm\u00eb disa parime thelb\u00ebsore t\u00eb teologjis\u00eb ashtu si\u00e7 \u00ebsht\u00eb zhvilluar n\u00eb Lindjen e krishter\u00eb gjat\u00eb mij\u00ebvje\u00e7arit t\u00eb par\u00eb, n\u00eb koh\u00ebn e<\/p>\n
Kish\u00ebs s\u00eb pandar\u00eb t\u00eb et\u00ebrve, dhe ashtu si\u00e7 do t\u00eb mund t\u00eb ndikoj\u00eb sot, gjithnj\u00eb e m\u00eb shum\u00eb k\u00ebrkimin teologjik brenda k\u00ebtij instituti, p\u00ebr t\u00eb mir\u00ebn e gjith\u00eb Kish\u00ebs. Lidhur me k\u00ebt\u00eb, q\u00ebllimi yn\u00eb \u00ebsht\u00eb t\u00eb tregojm\u00eb sesi teologjia, lutjet dhe fuqia e \u201chezikastis\u00eb\u201d e rregullojn\u00eb funksionin e teologut n\u00eb bot\u00ebn bashk\u00ebkohore.<\/p>\n
\u201cSi mund t\u00eb shp\u00ebtoj?\u201d<\/p>\n
\u201cAva, m\u00eb thuaj nj\u00eb fjal\u00eb: si mund t\u00eb shp\u00ebtoj?\u201d T\u00eb shumt\u00eb jan\u00eb ata q\u00eb u kan\u00eb drejtuar k\u00ebt\u00eb pyetje burrave dhe grave t\u00eb shenjta gjat\u00eb she- kujve, q\u00eb t\u00eb merrnin nj\u00eb fjal\u00eb shp\u00ebtimi. Por ne mund t\u00eb pyesim sot se cila \u00ebsht\u00eb kjo fjal\u00eb shp\u00eb-<\/p>\n
timi q\u00eb Kisha e Lindjes, n\u00eb vazhdim t\u00eb teologjis\u00eb s\u00eb Kish\u00ebs s\u00eb pandar\u00eb t\u00eb mij\u00ebvje\u00e7arit t\u00eb par\u00eb mund t\u2019i sjell\u00eb bot\u00ebs sot? Cila \u00ebsht\u00eb kjo fjal\u00eb teo- logjike thelb\u00ebsore q\u00eb et\u00ebrit e Kish\u00ebs s\u00eb Lindjes i ofrojn\u00eb bot\u00ebs s\u00eb etur, sot m\u00eb shum\u00eb se kurr\u00eb, p\u00ebr plot\u00ebsi dhe sh\u00ebrim? Menj\u00ebher\u00eb, na takon t\u00eb themi se teologjia patristike (e et\u00ebrve) nuk mund t\u00eb reduktohet n\u00eb nj\u00eb sistem t\u00eb strukturuar t\u00eb v\u00ebrtetash. M\u00eb tep\u00ebr b\u00ebhet fjal\u00eb p\u00ebr drit\u00ebn dhe hirin e Frym\u00ebs s\u00eb Shenjt\u00eb, q\u00eb i jep jet\u00eb gjith\u00eb Kish\u00ebs, para se t\u00eb rip\u00ebrt\u00ebrij\u00eb vet\u00eb bot\u00ebn mbar\u00eb. \u00cbsht\u00eb e v\u00ebrtet\u00eb se, n\u00ebse teologjia, e ndar\u00eb nga Kisha dhe nga bota ngjan t\u00eb jet\u00eb nj\u00eb studim i thjesht\u00eb e steril i formulave dogmatike, n\u00eb vend q\u00eb t\u00eb jet\u00eb nj\u00eb vizion q\u00eb t\u00eb \u00e7on n\u00eb hyjnizim, nj\u00eb vizion i themeluar mbi nj\u00eb bindje dhe nj\u00eb angazhim, t\u00eb aft\u00eb t\u00eb transformojn\u00eb bot\u00ebn n\u00eb t\u00ebr\u00ebsin\u00eb e saj.<\/p>\n
N\u00eb Bizant, jeta \u201cfetare\u201d p\u00ebrfshinte \u00e7do detaj t\u00eb jet\u00ebs \u201cprofane\u201d. Kultura teologjike p\u00ebrqafonte t\u00eb gjitha format e shfaqjeve sociale, aktiviteteve njer\u00ebzore, institucioneve dhe realizimeve arti- stike e letrare. Ishte k\u00ebshtu, sepse Et\u00ebrit e Ki- (vijon n\u00eb faqen 8)<\/p>\n
(vijon nga faqja 7) sh\u00ebs ishin para s\u00eb gjithashbarinj dhejo filozof\u00eb. K\u00ebta Et\u00ebr punuan per rip\u00ebrt\u00ebritjen e zemr\u00ebs s\u00eb njer\u00ebzve dhe p\u00ebr ndryshimin e shoq\u00ebris\u00eb, por jo duke zhvilluar koncepte t\u00eb holl\u00ebsishme, ose t\u00eb zgjidhnin kund\u00ebrshti intelektuale. M\u00eb lejoni t\u00eb ekzaminoj k\u00ebtu disa nga aspektet themelore t\u00eb mendimit patristik, t\u00eb cilat do t\u00eb na lejonin t\u00eb qart\u00ebsohej me sakt\u00ebsi roli i teologjis\u00eb n\u00eb epok\u00ebn ton\u00eb.<\/p>\n
Natyra dinamike<\/p>\n
e teologjis\u00eb patristike<\/p>\n
Elementi m\u00eb themelor, i cili \u00ebsht\u00eb n\u00eb zem\u00ebr t\u00eb vet\u00eb teologjis\u00eb patristike, \u00ebsht\u00eb natyra e saj doktrinore dinamike: doktrina e Trinis\u00eb dhe dok- trina kristologjike, si dhe interpretimi i personit njer\u00ebzor dhe i bot\u00ebs s\u00eb t\u00ebr\u00eb jan\u00eb tema ku asgj\u00eb nuk \u00ebsht\u00eb perceptuar ndonj\u00ebher\u00eb si e p\u00ebrb\u00ebr\u00eb nga realitete autonome, statike. Kjo karakteri- stik\u00eb, q\u00eb nga koh\u00ebt e vjetra e deri m\u00eb sot, ka p\u00ebr- b\u00ebr\u00eb n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb nj\u00eb p\u00ebrvoj\u00eb t\u00eb palindur dhe nj\u00eb pritje t\u00eb p\u00ebrhershme. Dimensioni global i mendimit teologjik q\u00eb gjen tek autor\u00ebt si Sh\u00ebn Simeon Theologu i Ri ose Sh\u00ebn Grigor Pallamai \u00ebsht\u00eb nj\u00eb pjes\u00eb e brendshme e k\u00ebtij vizioni t\u00eb bot\u00ebs dinamike, e cila \u00ebsht\u00eb ndonj\u00ebher\u00eb pak e padukshme nga shprehje t\u00eb tjera, leht\u00ebsisht m\u00eb t\u00eb perceptueshme nga Bizanti p.sh., n\u00eb fush\u00ebn e artit dhe t\u00eb kultur\u00ebs. P\u00ebr m\u00eb tep\u00ebr monumen- tet, dor\u00ebshkrimet dhe ikonat e Bizantit jan\u00eb t\u00eb lidhura drejtp\u00ebrdrejt, n\u00eb m\u00ebnyr\u00eb t\u00eb prekshme, me k\u00ebt\u00eb frym\u00eb, edhe n\u00ebse \u00ebsht\u00eb n\u00eb nj\u00eb m\u00ebnyr\u00eb jo shum\u00eb t\u00eb qart\u00eb.<\/p>\n
P\u00ebr m\u00eb tep\u00ebr edhe sikur t\u00eb b\u00ebhet fjal\u00eb p\u00ebr analiz\u00eb t\u00eb thell\u00eb t\u00eb doktrin\u00ebs kishtare ose t\u00eb stu- dimit t\u00eb jet\u00ebs s\u00eb Kish\u00ebs p\u00ebrmes historis\u00eb, ose t\u00eb admirojm\u00eb format e shprehjes artistike me vler\u00eb t\u00eb p\u00ebrjetshme, madje edhe t\u00eb ciklit t\u00eb lutjeve n\u00eb kultin liturgjik, kudo ne do t\u00eb zbulojm\u00eb t\u00eb nj\u00ebjtin vizion unik t\u00eb njer\u00ebzimit, i cili \u00ebsht\u00eb thirrur n\u00eb njohjen e Per\u00ebndis\u00eb dhe t\u00eb b\u00ebhet Per\u00ebndi, k\u00ebshtu edhe i nj\u00ebjti vizion i bot\u00ebs, i shp\u00ebrfytyruar me Per\u00ebndin\u00eb dhe i mbushur me pranin\u00eb e tij. N\u00eb k\u00ebt\u00eb kontekst Et\u00ebrit e Kish\u00ebs kan\u00eb guxuar t\u00eb paraqesin doktrin\u00ebn e theosis (hyjnizimit). Citojm\u00eb Sh\u00ebn Grigor Theologun, Patriark i Kon- standinopoj\u00ebs n\u00eb shekullin e 4-t ku thot\u00eb: \u201cPranoni origjin\u00ebn e ekzistenc\u00ebs suaj, pranoni origjin\u00ebn e asaj q\u00eb \u00ebsht\u00eb m\u00eb e r\u00ebnd\u00ebsishme nga t\u00eb gjitha, njohjen e Per\u00ebndis\u00eb, shpres\u00ebn tuaj p\u00ebr Mbret\u00eb- rin\u00eb e Qiejve, soditjen tuaj p\u00ebr Lavdin\u00eb. Pranoni dhe e them me fuqi q\u00eb ju u b\u00ebt\u00eb hyjnor\u00eb\u201d.<\/p>\n
Ky vizion pozitiv, bujar i njer\u00ebzimit dhe i bo- t\u00ebs p\u00ebrfshin nj\u00eb tejkalim t\u00eb vazhduesh\u00ebm t\u00eb kufijve, nj\u00eb thirrje p\u00ebr t\u00eb jetuar n\u00eb Krishtin me<\/p>\n
an\u00ebn e Shpirtit t\u00eb Shenjt\u00eb. E gjith\u00eb teologjia duhet t\u00eb interpretohet dhe t\u00eb mbroj\u00eb k\u00ebt\u00eb kungim t\u00eb fuqish\u00ebm mes Per\u00ebndis\u00eb dhe njer\u00ebzimit, nj\u00eb realitet i p\u00ebrjetuar nga apostujt dhe q\u00eb \u00ebsht\u00eb shprehur nga Sh\u00ebn Joan Theologu kur ai flet p\u00ebr at\u00eb q\u00eb dishepujt \u201ckan\u00eb d\u00ebgjuar, kan\u00eb par\u00eb me syt\u00eb e tyre, kan\u00eb soditur, kan\u00eb prekur me duart e tyre Fjal\u00ebn e jet\u00ebs\u201d (I Jn.1,1).<\/p>\n
\u201cNuk duhet kurr\u00eb t\u00eb k\u00ebnaqemi me kull\u00ebn ton\u00eb t\u00eb fildisht\u00eb\u201d P\u00ebrve\u00e7 k\u00ebsaj duhet t\u00eb ruajm\u00eb n\u00eb mendje se Et\u00ebrit e Kish\u00ebs nuk e kan\u00eb perceptuar kurr\u00eb teologjin\u00eb si nj\u00eb monopol vet\u00ebm p\u00ebr specialist\u00ebt, p\u00ebr profesionist\u00ebt q\u00eb ua m\u00ebsojn\u00eb t\u00eb tjer\u00ebve ose p\u00ebr an\u00ebtar\u00ebt e hierarkis\u00eb. Nuk ka periudh\u00eb n\u00eb<\/p>\n
historin\u00eb e Kish\u00ebs si ajo e tyrja, q\u00eb t\u00eb mos ket\u00eb njohur diskutime t\u00eb shumta dhe kund\u00ebrshtime teologjike: \u201chomoousion\u201d ose \u201chomoiousion\u201d (i bashk\u00ebqensh\u00ebm me Atin ose thjesht i ngjash\u00ebm), t\u00eb dyja natyrat n\u00eb nj\u00eb person (natyra hyjnore dhe ajo njer\u00ebzore n\u00eb personin e vet\u00ebm t\u00eb Krishtit, t\u00eb dy vullnetet n\u00eb Krishtin (hyjnor dhe njer\u00ebzor) ose \u201cmonoteizmi\u201d nderimi i ikonave ose ikonoklazma, \u201cesenca\u201d e Per\u00ebndis\u00eb dhe \u201cenergjit\u00eb\u201d e saj. T\u00eb gjitha nivelet e hierarkis\u00eb kishtare qoft\u00eb episkopati, murgj\u00ebria, ose laik\u00ebt ishin drejtp\u00ebrdrejt dhe thell\u00ebsisht t\u00eb p\u00ebrfshir\u00eb n\u00eb marrjen e vendimeve teologjike. Nuk ka ek- zistuar n\u00eb at\u00eb koh\u00eb kriteri m\u00eb i vog\u00ebl i jasht\u00ebm p\u00ebr t\u00eb v\u00ebrtet\u00ebn, i p\u00ebrcaktuar n\u00eb planin juridik: orthodhoksia \u00ebsht\u00eb nj\u00eb p\u00ebrgjegj\u00ebsi e p\u00ebrbashk\u00ebt dhe nj\u00eb detyrim p\u00ebr t\u00eb gjith\u00eb. Natyrisht n\u00eb nj\u00eb bot\u00eb si e sotmja e cila \u00ebsht\u00eb vendosur jasht\u00eb \u00e7do preokupimi t\u00eb llojit teologjik, \u00ebsht\u00eb e v\u00ebshtir\u00eb t\u00eb imagjinohet gjer\u00ebsia me t\u00eb cil\u00ebn feja kishte dep\u00ebrtuar n\u00eb t\u00eb gjitha aspektet e shoq\u00ebris\u00eb s\u00eb asaj kohe. Mjafton t\u00eb kujtojm\u00eb sesi Sh\u00ebn Grigori i Nis\u00ebs p\u00ebrshkruan diskutimet teologjike gjat\u00eb Sinodit t\u00eb Dyt\u00eb Ekumenik n\u00eb Konstandinopoj\u00eb (381): \u201cI gjith\u00eb qyteti ziennga diskutimetteolo- gjike, n\u00eb paqe dhe n\u00eb vendet e tregut, rrobaqe- p\u00ebsit e vjet\u00ebr dhe shit\u00ebsit e ushqimeve, t\u00eb gjith\u00eb jan\u00eb p\u00ebrfshir\u00eb n\u00eb k\u00ebto debate (diskutime).<\/p>\n
At\u00ebher\u00eb n\u00eb kushtet e bot\u00ebs s\u00eb sotme, cila<\/p>\n
\u00ebsht\u00eb p\u00ebrfshirja e k\u00ebsaj natyre dinamike t\u00eb doktrin\u00ebs n\u00eb rolin e teologjis\u00eb sot? Para s\u00eb gjithash kjo k\u00ebrkon nj\u00eb vizion m\u00eb t\u00eb gjer\u00eb t\u00eb bot\u00ebs madje ne mund t\u00eb shtojm\u00eb nj\u00eb vizion \u201cekumenik\u201d q\u00eb t\u00eb perceptojm\u00eb thell\u00ebsin\u00eb e misterit q\u00eb gjendet n\u00eb \u00e7do person e n\u00eb \u00e7do gj\u00eb. Gjithmon\u00eb n\u00eb jet\u00ebn njer\u00ebzore dhe n\u00eb natyr\u00eb, ka m\u00eb tep\u00ebr nga \u00e7\u2019shikon syri yn\u00eb. Duhet t\u00eb jemi gati n\u00eb \u00e7do moment t\u00eb krijojm\u00eb horizonte t\u00eb reja dhe t\u00eb nd\u00ebrtojm\u00eb udh\u00eb t\u00eb reja p\u00ebr t\u00eb thelluar pa pushim lidhjen ton\u00eb me Per\u00ebndin\u00eb, me njer\u00ebzit, por gjithashtu edhe me t\u00ebr\u00eb krijes\u00ebn. Kurr\u00eb t\u00eb mos k\u00ebnaqemi me kull\u00ebn ton\u00eb t\u00eb fildisht\u00eb, me institucionet tona akademike apo kishtare.<\/p>\n
\u201cLiturgjia formon<\/p>\n
vet\u00eb zemr\u00ebn e Kish\u00ebs\u201d<\/p>\n
N\u00ebse teologjia \u00ebsht\u00eb nj\u00eb p\u00ebrvoj\u00eb kungimi, e cila k\u00ebrkon, ashtu si\u00e7 thot\u00eb Sh\u00ebn Pavli \u201ct\u2019i ndri- \u00e7oj\u00eb t\u00eb gjith\u00eb, q\u00eb t\u00eb din\u00eb \u00e7\u2019\u00ebsht\u00eb plani i misterit t\u00eb fshehur q\u00eb prej jet\u00ebve te Per\u00ebndia q\u00eb i krijoi t\u00eb gjitha\u201d (Ef.3,9), Kisha garanton vazhdim\u00ebsin\u00eb normative t\u00eb k\u00ebsaj p\u00ebrvoje q\u00eb nga koha apo- stolike duke kaluar n\u00eb at\u00eb patristike e deri n\u00eb dit\u00ebt tona. Megjithat\u00eb Kisha \u00ebsht\u00eb v\u00ebrtet\u00ebsisht vet\u00eb ajo, kur lutet si nj\u00eb bashk\u00ebsi liturgjike. N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb uniteti dhe identiteti i teologjis\u00eb patristike jan\u00eb ruajtur me sakt\u00ebsi nga lutja e Kish\u00ebs e cila shpreh teologjin\u00eb e saj n\u00eb liturgji.<\/p>\n
Ky dimension liturgjik ka p\u00ebrb\u00ebr\u00eb nj\u00eb mjet t\u00eb r\u00ebnd\u00ebsish\u00ebm fal\u00eb t\u00eb cilit kultura dhe vizioni i bot\u00ebs sipas Et\u00ebrve mund\u00ebn t\u00eb transmetoheshin n\u00eb brezat q\u00eb do t\u00eb vinin gjat\u00eb periudh\u00ebs s\u00eb ekspansionit misionar t\u00eb Kish\u00ebs bizantine. Ai ka lejuar q\u00eb t\u00eb mbijetoj\u00eb Kisha e Lindjes n\u00eb periudha krize. \u00cbsht\u00eb liturgjia ajo q\u00eb ka forcuar t\u00eb krishter\u00ebt e Lindjes gjat\u00eb kat\u00ebr shekujve t\u00eb pushtimit otoman, dhe p\u00ebr m\u00eb tep\u00ebr koh\u00ebt e fundit p.sh., gjat\u00eb persekutimeve n\u00eb Rusin\u00eb e pasrevolucionit, shpesh liturgjia vet\u00eb ka sh\u00ebrbyer si nj\u00eb form\u00eb unike katekizmi. Et\u00ebrit e Kish\u00ebs vazhdojn\u00eb edhe sot t\u00eb shprehin k\u00ebt\u00eb simbol dinamik t\u00eb unitetit dhe t\u00eb jet\u00ebs, p\u00ebrderisa dhe p\u00ebrmenden n\u00eb \u00e7do kremtim t\u00eb liturgjis\u00eb eukaristike.<\/p>\n
Nga kjo del se liturgjia \u00ebsht\u00eb nj\u00eb element thelb\u00ebsor, ndoshta m\u00eb tep\u00ebr se di\u00e7ka tjet\u00ebr, ajo \u00ebsht\u00eb trash\u00ebguar nga teologjia patristike. Litur- gjia formon vet\u00eb zemr\u00ebn e Kish\u00ebs. N\u00eb eukaristi qielli reflekton mbi tok\u00eb dhe toka lart\u00ebsohet n\u00eb qiell, ashtu si\u00e7 shkruan Patriarku Gjermanoi i Konstandinopoj\u00ebs n\u00eb shekullin e 8-t\u00eb: \u201cKisha \u00ebsht\u00eb nj\u00eb qiell tok\u00ebsor, n\u00eb t\u00eb cil\u00ebn Per\u00ebndia p\u00ebrtej qiejve banon dhe zhvendoset… Ajo u parafigu- rua n\u00eb patrik\u00ebt, u shpall n\u00eb profet\u00ebt, u themelua mbi apostujt, u zbukurua nga hierark\u00ebt e shenjt\u00eb dhe u krijua nga martir\u00ebt\u201d.<\/p>\n
(vijon n\u00eb numrin e ardhsh\u00ebm)<\/p>\n","protected":false},"excerpt":{"rendered":"
Material nga Korrik 2008.<\/p>\n","protected":false},"template":"","meta":{"_acf_changed":false,"inline_featured_image":false,"nentitulli":"","numri":"7 (186)","viti":"2008","muaji":"Korrik","muaji_numer":"7","dita":"","faqet":"[7, 8]","fjale_kyce":"[\"Teologji\", \"liturgji\", \"\u201chezikasti\u201d\", \"Patriarku\", \"Ekumenik\"]","permbledhje":"Material nga Korrik 2008.","autori":"","kategoria":"Artikull","kryeredaktor":"Thoma Dhima"},"ngjallja_kategoria":[9653],"ngjallja_autori":[],"ngjallja_viti":[11326],"ngjallja_kryeredaktor":[9473],"class_list":["post-87965","ngjallja_article","type-ngjallja_article","status-publish","hentry","ngjallja_kategoria-artikull","ngjallja_viti-11326","ngjallja_kryeredaktor-thoma-dhima"],"acf":[],"yoast_head":"\n