Samaritani i mir\u00eb – E diela VIII e Llukait (Llk.10:25-37)<\/p>\n
… Me an\u00eb t\u00eb k\u00ebsaj paravolie, Zoti e \u00e7liron konceptin p\u00ebr t\u00eb af\u00ebrmin nga shum\u00eb nd\u00ebrvar\u00ebsi racore, gjeografike, fetare. Ligji judaik p\u00ebrcakton kufijt\u00eb e konceptit t\u00eb t\u00eb af\u00ebrmit dhe Krishti thekson se nuk ka kufij ndaj nevoj\u00ebs s\u00eb dashuris\u00eb. I af\u00ebrm \u00ebsht\u00eb \u00e7do njeri n\u00eb nevoj\u00eb, pavar\u00ebsisht nga komb\u00ebsia, raca, besimi fetar, gjendja shoq\u00ebrore, p\u00ebrgjegj\u00ebsia p\u00ebr gjendjen e tij. Ajo q\u00eb ka r\u00ebnd\u00ebsi, \u00ebsht\u00eb njeriu si ikon\u00eb e Per\u00ebndis\u00eb. Dhe \u00e7\u00ebshtja esenciale nuk \u00ebsht\u00eb se kush “\u00ebsht\u00eb” i af\u00ebrmi, por si do t\u00eb b\u00ebjm\u00eb t\u00eb \u00e7do njeri q\u00eb ka nevoj\u00eb p\u00ebr ndihm\u00eb. Nuk \u00ebsht\u00eb nj\u00eb koncept statik – cil\u00ebt jan\u00eb, – por dinamik – cil\u00ebt b\u00ebhen.<\/p>\n
Me paravolin\u00eb e Tij, Krishti na zbulon shum\u00eb. Nuk zgjeron vet\u00ebm konceptin e t\u00eb af\u00ebrmit, por nj\u00ebkoh\u00ebsisht kritikon rrept\u00eb mentalitetin fetar t\u00eb epok\u00ebs s\u00eb tij dhe t\u00eb \u00e7do epoke, duke parashtruar t\u00ebrthorazi nj\u00eb pyetje t\u00eb fort\u00eb:<\/p>\n
Kush e ka ndjeshm\u00ebrin\u00eb p\u00ebr t\u00eb kuptuar m\u00eb mir\u00eb vullnetin e Per\u00ebndis\u00eb, p\u00ebr t\u00eb zbuluar kuptimin e thell\u00eb t\u00eb porosis\u00eb p\u00ebr dashurin\u00eb ndaj t\u00eb af\u00ebrmit?<\/p>\n
Si p\u00ebrfundim, kush e ruan frym\u00ebn e Ligjit? Ata q\u00eb merren zyrtarisht me rregull\u00ebn adhuruese dhe fetare, prift\u00ebrinjt\u00eb dhe levit\u00ebt, apo nj\u00eb njeri i huaj, jasht\u00eb tradit\u00ebs orthodhokse judaike, si Samaritani, q\u00eb e shikon si t\u00eb af\u00ebrm t\u00eb panjohurin, me \u00e7ilt\u00ebrsi dhe dhembshuri, pa pasur paragjykime fetare e fisnore?<\/p>\n
A nuk \u00ebsht\u00eb ai q\u00eb i p\u00ebrgjigjet konkretisht nevojave t\u00eb t\u00eb af\u00ebrmit t\u00eb panjohur? Se sa gj\u00eb e re edhe sa e v\u00ebshtir\u00eb ishte p\u00ebr t’u pranuar ky mesazh i Krishtit, kjo duket n\u00eb faktin se ende edhe sot vazhdon t\u00eb jet\u00eb aktual dhe revolucionar.<\/p>\n
Teorikisht, nga ana intelektuale e pranojm\u00eb k\u00ebt\u00eb koncept t\u00eb ri t\u00eb “t\u00eb af\u00ebrmit”, q\u00eb e p\u00ebrcakton paravolia e Samaritanit t\u00eb Mir\u00eb. Por, konkretisht, \u00e7far\u00eb ndodh n\u00eb jet\u00ebn ton\u00eb t\u00eb p\u00ebrditshme? Fatkeq\u00ebsisht, vihet re nj\u00eb skizofreni e \u00e7uditshme fetare: Nga nj\u00ebra an\u00eb admirojm\u00eb Samaritanin e Mir\u00eb dhe, nga ana tjet\u00ebr, si klerik\u00ebt ashtu edhe laik\u00ebt, ndjekim pa dashje – por edhe “me dashje” – priftin dhe levitin. Po t\u00eb g\u00ebrmojm\u00eb n\u00eb kujtes\u00ebn ton\u00eb, do t\u00eb kujtojm\u00eb shum\u00eb raste t\u00eb tilla, si nga sjellja jon\u00eb, ashtu dhe i t\u00eb tjer\u00ebve.<\/p>\n
Pra, pyetja m\u00eb kritike n\u00eb jet\u00ebn ton\u00eb personale \u00ebsht\u00eb se si do t\u00eb shkojm\u00eb nga nj\u00eb pranim intelektual i mesazhit t\u00eb paravolis\u00eb s\u00eb sotme drejt nj\u00eb zbatimi ekzistencial, nga pranimi i thjesht\u00eb i “dashuris\u00eb p\u00ebr t\u00eb af\u00ebrmin” n\u00eb p\u00ebrjetimin e tij t\u00eb vullnetsh\u00ebm. P\u00ebr t’u ndihmuar n\u00eb k\u00ebt\u00eb proces, le t\u00eb sjellim n\u00eb mendje disa prej karakteristikave t\u00eb dashuris\u00eb, si\u00e7 zbulohen n\u00eb sjelljen e heroit t\u00eb thjesht\u00eb t\u00eb paravolis\u00eb.<\/p>\n
1. Gj\u00ebja e par\u00eb q\u00eb na m\u00ebson perikopeja ungjillore \u00ebsht\u00eb se dashuria nis me pjes\u00ebmarrje personale dhe energjike, ajo nuk mbetet ndjesi e thjesht\u00eb, fisnike, abstrakte. Samaritani ndien dhembshuri dhe p\u00ebrkujdeset p\u00ebr udh\u00ebtarin fatkeq.<\/p>\n
Askush nuk e fton ta b\u00ebj\u00eb k\u00ebt\u00eb, dhe ai nuk merret me t\u00eb keqen q\u00eb b\u00ebn\u00eb hajdut\u00ebt apo me indiferenc\u00ebn dhe munges\u00ebn e dhembshuris\u00eb q\u00eb treguan t\u00eb tjer\u00ebt. Ai b\u00ebn detyr\u00ebn e tij vetjake.<\/p>\n
Pyetja baz\u00eb nuk \u00ebsht\u00eb se \u00e7far\u00eb b\u00ebjn\u00eb ose \u00e7far\u00eb nuk b\u00ebjn\u00eb t\u00eb tjer\u00ebt, por se si sillemi ne, konkretisht.<\/p>\n
2. Elementi i dyt\u00eb baz\u00eb \u00ebsht\u00eb se dashuria kushton. Do t\u00eb thot\u00eb t\u00eb heq\u00ebsh dor\u00eb me dhimbje nga gj\u00ebrat q\u00eb kemi: para, koh\u00eb, programe e t\u00eb tjera t\u00eb nevojshme. Samaritani vonohet n\u00eb udh\u00ebtimin e tij, ec\u00ebn m\u00eb k\u00ebmb\u00eb, v\u00eb n\u00eb dispozicion t\u00eb t\u00eb plagosurit \u00e7do gj\u00eb q\u00eb ka. Dashuria nuk e l\u00eb t\u00eb mir\u00ebn p\u00ebrgjysm\u00eb. N\u00ebse shpesh jemi t\u00eb paaft\u00eb p\u00ebr ta imituar, kjo ndodh ngaq\u00eb na p\u00eblqen t\u00eb duam, por pa e d\u00ebmtuar veten. Ai q\u00eb vendos t\u00eb doj\u00eb, duhet t\u00eb jet\u00eb i vendosur edhe t\u00eb privohet nga disa t\u00eb mira apo t\u00eb drejta q\u00eb ka.<\/p>\n
3. S\u00eb treti, dashuria nuk k\u00ebrkon k\u00ebmbim, \u00ebsht\u00eb e lir\u00eb nga k\u00ebrkesat p\u00ebr t’u njohur kontributi i saj. Ajo \u00ebsht\u00eb plot e p\u00ebrul\u00ebsi, me nuk vepron q\u00eb t\u00eb duket, q\u00eb t\u00eb lavd\u00ebrohet e b\u00ebn t\u00eb mir\u00ebn n\u00eb vetmi, pa buj\u00eb, pa pritur asgj\u00eb n\u00eb k\u00ebmbim. K\u00ebtu q\u00ebndron madh\u00ebshtia, pavar\u00ebsia shpirt\u00ebrore.<\/p>\n
4. S\u00eb fundmi, dashuria \u00ebsht\u00eb nj\u00eb fuqi e qet\u00eb, m\u00eb e fort\u00eb edhe se vdekja. Nuk i referohem vet\u00ebm shp\u00ebtimit t\u00eb t\u00eb plagosurit, por kryesisht fitores mbi frik\u00ebn e vdekjes. Dy t\u00eb par\u00ebt ik\u00ebn t\u00eb tronditur nga vendi i dram\u00ebs. Samaritani ec\u00ebn me qet\u00ebsi p\u00ebrpara, i vendosur, me burr\u00ebri, duke u treguar indiferent ndaj rrezikut, sepse “dashuria e nxjerr jasht\u00eb frik\u00ebn”. Me k\u00ebt\u00eb fitore mbi \u00e7do lloj forme frike, njeriu fiton nj\u00eb ekuilib\u00ebr t\u00eb brendsh\u00ebm t\u00eb thell\u00eb dhe pjekuri unike n\u00eb llojin e vet.<\/p>\n
N\u00eb k\u00ebt\u00eb \u00e7ast t\u00eb r\u00ebnd\u00ebsish\u00ebm t\u00eb Liturgjis\u00eb Hyjnore, Zoti pyet secilin nga ne: “Cili nga k\u00ebta t\u00eb tre t\u00eb duket se u b\u00eb i af\u00ebrmi i atij q\u00eb ra n\u00eb duart e kusar\u00ebve?”.<\/p>\n
P\u00ebrgjigjja jon\u00eb \u00ebsht\u00eb: “Ai q\u00eb b\u00ebri p\u00ebrd\u00ebllim p\u00ebr t\u00eb”. Por kjo nuk mjafton. “Shko edhe ti b\u00ebj k\u00ebshtu”, – na thot\u00eb Zoti. Jetoje me k\u00ebt\u00eb p\u00ebrgjigje jet\u00ebn t\u00ebnde personale, q\u00eb ka p\u00ebr t\u00eb nisur pas Liturgjis\u00eb Hyjnore, n\u00eb rutin\u00ebn e p\u00ebrditshme. Nevojat vazhdojn\u00eb t\u00eb jen\u00eb t\u00eb jasht\u00ebzakonshme edhe sot.<\/p>\n
Pra, jeto duke marr\u00eb pjes\u00eb personalisht n\u00eb dhimbjen e t\u00eb af\u00ebrmit, t\u00eb \u00e7do t\u00eb af\u00ebrmi, me nj\u00eb dashuri q\u00eb kushton, q\u00eb nuk k\u00ebrkon vler\u00ebsim nga t\u00eb tjer\u00ebt, me nj\u00eb dashuri t\u00eb sinqert\u00eb dhe t\u00eb vendosur, t\u00eb aft\u00eb p\u00ebr t\u00eb mposhtur vdekjen.<\/p>\n
Kryepiskopi Anastas<\/p>\n
Shk\u00ebputur nga Libri “Rreze nga drita e Ungjillit”, V\u00ebllimi I
\nBotim i Kish\u00ebs Orthodhokse Autoqefale t\u00eb Shqip\u00ebris\u00eb<\/p>\n","protected":false},"excerpt":{"rendered":"
Predikim i Kryepiskopit Anastas mbi paravolin\u00eb e Samaritanit t\u00eb Mir\u00eb (Lluka 10:25-37), shk\u00ebputur nga libri “Rreze nga drita e Ungjillit”. Analizon konceptin e t\u00eb af\u00ebrmit si dinamik dhe kat\u00ebr karakteristikat e dashuris\u00eb s\u00eb v\u00ebrtet\u00eb: pjes\u00ebmarrje personale, kushton, nuk k\u00ebrkon k\u00ebmbim, dhe \u00ebsht\u00eb m\u00eb e fort\u00eb se vdekja.<\/p>\n","protected":false},"template":"","meta":{"_acf_changed":false,"inline_featured_image":false,"nentitulli":"Samaritani i mir\u00eb - E diela VIII e Llukait (Llk.10:25-37)","numri":"11 (371)","viti":"2023","muaji":"Nentor","muaji_numer":"11","dita":"","faqet":"[5]","fjale_kyce":"[\"Samaritani i Mir\u00eb\", \"i af\u00ebrmi\", \"Lluka 10:25-37\", \"Kryepiskopi Anastas\", \"Rreze nga drita e Ungjillit\", \"dashuria\", \"paravoli\", \"predikim\", \"homiletik\u00eb\"]","permbledhje":"Predikim i Kryepiskopit Anastas mbi paravolin\u00eb e Samaritanit t\u00eb Mir\u00eb (Lluka 10:25-37), shk\u00ebputur nga libri \"Rreze nga drita e Ungjillit\". Analizon konceptin e t\u00eb af\u00ebrmit si dinamik dhe kat\u00ebr karakteristikat e dashuris\u00eb s\u00eb v\u00ebrtet\u00eb: pjes\u00ebmarrje personale, kushton, nuk k\u00ebrkon k\u00ebmbim, dhe \u00ebsht\u00eb m\u00eb e fort\u00eb se vdekja.","autori":"Kryepiskopi Anastas","kategoria":"Predikim \/ Homiletik\u00eb","kryeredaktor":"Thoma Dhima"},"ngjallja_kategoria":[11795],"ngjallja_autori":[9438],"ngjallja_viti":[11700],"ngjallja_kryeredaktor":[9473],"class_list":["post-90344","ngjallja_article","type-ngjallja_article","status-publish","hentry","ngjallja_kategoria-predikim-homiletike","ngjallja_autori-kryepiskopi-anastas","ngjallja_viti-11700","ngjallja_kryeredaktor-thoma-dhima"],"acf":[],"yoast_head":"\n