Duke k\u00ebrkuar rr\u00ebnj\u00ebt e krishterimit t\u00eb hersh\u00ebm n\u00eb Shqip\u00ebri<\/p>\n
Mb\u00ebshtetur n\u00eb burime kishtare gojore, dor\u00ebshkrime t\u00eb vjetra, studime t\u00eb shekujve t\u00eb fundit,
\npor edhe n\u00eb hulumtime historike bashk\u00ebkohore.<\/p>\n
Hershm\u00ebria e krishterimit n\u00eb viset e Shqip\u00eb- ris\u00eb s\u00eb sotme, e cila \u00ebsht\u00eb e lidhur tashm\u00eb pa- zgjidhm\u00ebrisht me vet\u00eb Apostullin e Kombeve, Sh\u00ebn Pavlin, p\u00ebrb\u00ebn fakt t\u00eb pakontestuesh\u00ebm historik, jehona e t\u00eb cilit vazhdon t\u00eb nd\u00ebrgjegj\u00eb- soj\u00eb p\u00ebrdit\u00eb e m\u00eb tep\u00ebr rrethet shkencore histo- rike nd\u00ebrkomb\u00ebtare, por edhe ato vend\u00ebse, me- gjith\u00ebse jo n\u00eb nivelin e d\u00ebshiruar. K\u00ebto t\u00eb fundit, kryesisht n\u00ebn ndikimin e ideologjis\u00eb ateiste t\u00eb diktatur\u00ebs komuniste, por edhe t\u00eb faktor\u00ebve t\u00eb tjer\u00eb jo m\u00eb pak k\u00ebmb\u00ebngul\u00ebs e keqdash\u00ebs, kan\u00eb zbehur q\u00ebllimisht nj\u00eb nga periudhat m\u00eb intere- sante t\u00eb historis\u00eb s\u00eb popullit shqiptar. Mohimi i lidhjes s\u00eb banor\u00ebve t\u00eb vjet\u00ebr t\u00eb Shqip\u00ebris\u00eb s\u00eb sot- me me periudh\u00ebn apostolike ka synuar n\u00eb stig- matizimin e krishterimit si fe e imponuar me dhun\u00eb prej \u201cpushtuesve bizantin\u00eb\u201d. Kjo \u00ebsht\u00eb edhe arsyeja q\u00eb ungjill\u00ebzimi i shqiptar\u00ebve \u00ebsht\u00eb zhvendosur artificialisht n\u00eb periudha t\u00eb m\u00ebvon- shme.<\/p>\n
Dim\u00eb se, n\u00eb udh\u00ebtimet e tij apostolike, Apostull Pavli nuk ishte kurr\u00eb i vet\u00ebm. Shoq\u00ebrohej nga nx\u00ebn\u00ebs dhe bashk\u00ebpun\u00ebtor\u00eb t\u00eb ngusht\u00eb, t\u00eb cil\u00ebt ose i kishte afruar vet\u00eb, ose i p\u00ebrkisnin nj\u00eb rrethi m\u00eb t\u00eb gjer\u00eb nx\u00ebn\u00ebsish t\u00eb t\u00eb Dymb\u00ebdhje- t\u00ebve, por edhe t\u00eb vet\u00eb Zotit, si\u00e7 ishin p.sh. t\u00eb Shtat\u00ebdhjet\u00ebt, p\u00ebr t\u00eb cil\u00ebt b\u00ebhet fjal\u00eb n\u00eb Ungjillin e Llukait (10:1). Emrat e k\u00ebtyre t\u00eb fundit nuk p\u00ebrmenden n\u00eb Dhiat\u00ebn e Re. Dor\u00ebshkrime t\u00eb m\u00ebvonshme, por edhe sprova autor\u00ebsh t\u00eb ndrysh\u00ebm jan\u00eb p\u00ebrpjekur t\u00eb hartojn\u00eb nj\u00eb list\u00eb me emrat e tyre t\u00eb mundsh\u00ebm. P\u00ebr fat t\u00eb keq, t\u00eb gjith\u00eb jan\u00eb bazuar n\u00eb kritere personale, n\u00eb t\u00eb dh\u00ebna, burime apo interpretime t\u00eb nj\u00ebanshme. Kjo \u00ebsht\u00eb arsyeja q\u00eb nuk kemi nj\u00eb list\u00eb t\u00eb plot\u00eb e nj\u00ebsoj t\u00eb pranuar nga t\u00eb gjith\u00eb. Emrat e t\u00eb Shtat\u00ebdhjet\u00ebve kan\u00eb r\u00ebnd\u00ebsi p\u00ebr ne, sepse dy prej tyre lidhen me historin\u00eb e krishterimit n\u00eb Shqip\u00ebri. I pari \u00ebsht\u00eb Qezari, p\u00ebr t\u00eb cilin thuhet se Apostull Pavli e kishte marr\u00eb me vete gjat\u00eb udh\u00ebtimit p\u00ebr n\u00eb Durr\u00ebs, ku edhe e vendosi si episkopin e par\u00eb t\u00eb qytetit. Ky fakt nuk vihet gati asnj\u00ebher\u00eb n\u00eb dyshim, me p\u00ebrjashtim t\u00eb ndo- nj\u00eb pretendimi me karakter t\u00eb kufizuar lokal, sipas t\u00eb cilit ky nx\u00ebn\u00ebs i Zotit identifikohet si Episkopi i Koron\u00ebs (qytet n\u00eb Peloponez, ku n\u00eb Mesjet\u00eb u vendos popullsi arb\u00ebreshe, e cila m\u00ebr- goi n\u00eb vazhdim n\u00eb Kalabri, ku jeton edhe sot n\u00eb qytetin me t\u00eb nj\u00ebjtin em\u00ebr – San Demetrio Corone). Megjithat\u00eb, Sh\u00ebn Qezari p\u00ebrmendet si Episkop i Durr\u00ebsit n\u00eb t\u00eb gjith\u00eb kodik\u00ebt e vjet\u00ebr, si p.sh. n\u00eb Kodikun 423 t\u00eb Bibliotek\u00ebs s\u00eb Jerusalemit, por edhe n\u00eb Codex Baroccian 206, t\u00eb Hipolitit.<\/p>\n
I dyti \u00ebsht\u00eb Marini, Episkopi i Apoloniad\u00ebs, t\u00eb cilin P. Aravantinos (Perigraphe tes Epirou), e p\u00ebrmend si Episkopin e par\u00eb t\u00eb Apolonis\u00eb s\u00eb Shqip\u00ebris\u00eb, t\u00eb cilin e vendosi vet\u00eb Apostull Pavli, ashtu si edhe Qezarin e Durr\u00ebsit. \u00cbsht\u00eb p\u00ebr t\u2019u habitur se ky fakt nuk p\u00ebrmendet nga t\u00eb tjer\u00eb. N\u00eb \u00e7do rast tjet\u00ebr, n\u00eb vend t\u00eb tij p\u00ebrmendet Marku, nipi i Barnab\u00ebs, Episkopi i Apoloniad\u00ebs s\u00eb Bitynis\u00eb, n\u00eb Azi t\u00eb Vog\u00ebl. \u00c7far\u00eb ka ndodhur n\u00eb t\u00eb v\u00ebrtet\u00eb?<\/p>\n
Besojm\u00eb se kemi t\u00eb b\u00ebjm\u00eb me nj\u00eb keqkuptim p\u00ebr shkak t\u00eb p\u00ebrmendjes s\u00eb Apolonis\u00eb s\u00eb Shqi- p\u00ebris\u00eb me emrin \u201cApoloniada\u201d, em\u00ebr i cili lidhet m\u00eb shum\u00eb me Apoloniad\u00ebn e Cirinaik\u00ebs, p\u00ebr t\u00eb cil\u00ebn b\u00ebn fjal\u00eb edhe Straboni, por edhe me Apo- loniad\u00ebn e Bitynis\u00eb, episkop i par\u00eb i s\u00eb cil\u00ebs ishte me t\u00eb v\u00ebrtet\u00eb Marku, nipi i Barnab\u00ebs. Duhet theksuar se mjaft qytete q\u00eb mbanin emrin e Apolonis\u00eb thirreshin n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb edhe me emrin \u201cApoloniada\u201d. Mjafton t\u00eb hedhim nj\u00eb sy n\u00eb fjal\u00ebn p\u00ebrkat\u00ebse n\u00eb Le Grand Dictionnaiare Geographique, Historique et Critique (v\u00ebll. I, A-B, Paris 1768), p\u00ebr t\u00eb kuptuar se raste t\u00eb tilla jan\u00eb jo pak, nd\u00ebr t\u00eb cilat p\u00ebrfshihet edhe ai i Apolonis\u00eb s\u00eb Shqip\u00ebris\u00eb. Me emrin \u201cApolo- niada\u201d e p\u00ebrmend k\u00ebt\u00eb qytet edhe kronikografi bizantin i shek. VIII-IX Georgios Sygkellos (Ekloge hronographias) n\u00eb greqisht dhe lati- nisht, kur b\u00ebn fjal\u00eb p\u00ebr perandorin romak Okta- vian Augustin, p\u00ebr t\u00eb cilin shkruan se kishte stu-<\/p>\n
diuar n\u00eb qytetin e Apoloniad\u00ebs s\u00eb Epirit. Pra, episkopi i k\u00ebtij qyteti \u00ebsht\u00eb quajtur edhe si \u201cepiskopi i Apoloniad\u00ebs\u201d. Dim\u00eb p.sh. se letra synodiale e provinc\u00ebs s\u00eb Apolonis\u00eb drejtuar perandorit Leon \u00ebsht\u00eb n\u00ebnshkruar nga episkopi i saj me emrin \u201cEusebi i Apoloniad\u00ebs\u201d.<\/p>\n
N\u00ebse duam tani t\u00eb shpjegojm\u00eb bindsh\u00ebm se cila \u00ebsht\u00eb arsyeja q\u00eb Marini i Apoloniad\u00ebs (s\u00eb Shqip\u00ebris\u00eb) \u00ebsht\u00eb z\u00ebvend\u00ebsuar nga Marku i Apoloniad\u00ebs (s\u00eb Bitynis\u00eb), mjafton t\u00eb kraha- sojm\u00eb dy kodik\u00eb t\u00eb vjet\u00ebr, Kodikun 423 t\u00eb Biblio- tek\u00ebs s\u00eb Jerusalemit dhe Codex Baroccian 206 t\u00eb Hipolitit. N\u00eb t\u00eb parin Qezari i Durr\u00ebsit mban vendin e 55-t\u00eb, nd\u00ebrsa Marini i Apoloniad\u00ebs at\u00eb t\u00eb 56-t\u00eb. Nuk e dim\u00eb n\u00ebse kjo \u00ebsht\u00eb nj\u00eb rast\u00ebsi, por probabiliteti q\u00eb t\u00eb jet\u00eb ashtu \u00ebsht\u00eb i vog\u00ebl. N\u00eb t\u00eb dytin Qesari z\u00eb po t\u00eb nj\u00ebjtin vend, i ndjekur nga Marku i Apoloniad\u00ebs (s\u00eb Bitynis\u00eb)! Del qart\u00eb pra se z\u00ebvend\u00ebsimi i Marinit t\u00eb Apolonia- d\u00ebs (s\u00eb Shqip\u00ebris\u00eb) nga Marku i Apoloniad\u00ebs (s\u00eb Bitynis\u00eb) \u00ebsht\u00eb nj\u00eb l\u00ebvizje e konsideruar si korrektive prej atyre q\u00eb u p\u00ebrpoq\u00ebn t\u00eb hartojn\u00eb nj\u00eb list\u00eb sa m\u00eb t\u00eb sakt\u00eb me emrat e Shtat\u00ebdhjet\u00eb nx\u00ebn\u00ebsve t\u00eb Zotit, por q\u00eb padashur b\u00ebn\u00eb t\u00eb pa- njohur nj\u00eb nd\u00ebr emrat m\u00eb t\u00eb spikatur t\u00eb p\u00ebrha- pjes s\u00eb krishterimit n\u00eb Shqip\u00ebri, at\u00eb t\u00eb Marinit t\u00eb Apoloniad\u00ebs apo t\u00eb Apolonis\u00eb.<\/p>\n
Rasti i m\u00ebnjanimit t\u00eb Marinit t\u00eb Apoloniad\u00ebs nga sinaksar\u00ebt nuk duket t\u00eb jet\u00eb i q\u00ebllimsh\u00ebm. Nd\u00ebrkoh\u00eb nuk duhet harruar se kemi edhe raste si ai i Qesarit t\u00eb Durr\u00ebsit, q\u00eb z\u00ebvend\u00ebsohet nga Qesari i Koron\u00ebs, por edhe i Sh\u00ebn Elefterit, epi- skopit t\u00eb Vlor\u00ebs, i quajtur edhe episkop i Ilirikonit, t\u00eb cilit edhe atij i ndryshohet shpeshher\u00eb vendi i veprimit dhe i martirizimit etj., q\u00eb d\u00ebshmojn\u00eb se zelli i tepruar i element\u00ebve lokalist\u00eb bie ndesh me t\u00eb v\u00ebrtet\u00ebn historike dhe tradit\u00ebn e p\u00ebrgjith- shme t\u00eb Kish\u00ebs. Sigurisht q\u00eb pretendime t\u00eb tilla lokaliste ka pasur gjithmon\u00eb dhe do t\u00eb vazhdoj\u00eb t\u00eb ket\u00eb edhe n\u00eb t\u00eb ardhmen. N\u00ebse nuk i shikoj- m\u00eb ve\u00e7se si shprehje t\u00eb d\u00ebshir\u00ebs s\u00eb zjarrt\u00eb dhe entuziazmit t\u00eb nj\u00eb kishe vendore p\u00ebr t\u2019u renditur p\u00ebrkrah kishave me origjin\u00eb t\u00eb padiskutueshme apostolike, at\u00ebher\u00eb edhe mund t\u00eb p\u00ebrligjen. N\u00ebse i gjykojm\u00eb me syrin e objektivitetit shkencor dhe etik\u00ebs profesionale, t\u00eb cilat k\u00ebto pretendime duhet t\u2019u n\u00ebnshtrohen detyrimisht, at\u00ebher\u00eb nuk mund t\u00eb cil\u00ebsohen ve\u00e7se si lajthitje t\u00eb pafalshme historike n\u00eb d\u00ebm t\u00eb nj\u00eb kishe tjet\u00ebr vendore, pse jo edhe t\u00eb historis\u00eb s\u00eb krishterimit n\u00eb p\u00ebrgjith\u00ebsi.<\/p>\n
Pirro Kondili<\/p>\n","protected":false},"excerpt":{"rendered":"
Material nga Prill 2011.<\/p>\n","protected":false},"template":"","meta":{"_acf_changed":false,"inline_featured_image":false,"nentitulli":"","numri":"4 (219)","viti":"2011","muaji":"Prill","muaji_numer":"4","dita":"","faqet":"[10]","fjale_kyce":"[\"Duke\", \"k\u00ebrkuar\", \"rr\u00ebnj\u00ebt\", \"krishterimit\", \"hersh\u00ebm\"]","permbledhje":"Material nga Prill 2011.","autori":"","kategoria":"Artikull","kryeredaktor":"Thoma Dhima"},"ngjallja_kategoria":[9653],"ngjallja_autori":[],"ngjallja_viti":[11329],"ngjallja_kryeredaktor":[9473],"class_list":["post-88972","ngjallja_article","type-ngjallja_article","status-publish","hentry","ngjallja_kategoria-artikull","ngjallja_viti-11329","ngjallja_kryeredaktor-thoma-dhima"],"acf":[],"yoast_head":"\n