Af\u00ebrsisht nj\u00ebqind vjet pas “Ngadh\u00ebnjimit t\u00eb Orthodhoksis\u00eb”, n\u00eb nj\u00eb kronik\u00eb ruse ruhen fjal\u00ebt plot droj\u00eb t\u00eb lajm\u00ebtar\u00ebve t\u00eb Vladimirit, princit t\u00eb Kievit (v. 1015), pasi ishin kthyer nga Kostandinopoja: “Nuk e kuptonim dot n\u00eb ndodheshim n\u00eb qiell a n\u00eb tok\u00eb, sepse n\u00eb tok\u00eb nuk ka madh\u00ebshti apo bukuri t\u00eb till\u00eb dhe nuk gjejm\u00eb fjal\u00eb p\u00ebr ta p\u00ebrshkruar. Ne dim\u00eb vet\u00ebm se Per\u00ebndia banon atje, mes njer\u00ebzve, dhe se sh\u00ebrbesa e tyre \u00ebsht\u00eb m\u00eb e p\u00ebrsosur se ceremonit\u00eb e kombeve t\u00eb tjera”. Lajm\u00ebtar\u00ebt nuk ishin n\u00eb gjendje t\u00eb shprehnin \u00e7ka kishin p\u00ebrjetuar n\u00eb kish\u00ebn Hagia Sofia (“Urt\u00ebsia e Shenjt\u00eb”), n\u00eb Kostandinopoj\u00eb. Kjo histori e njohur dhe shum\u00eb e cituar tregon se sa e lidhur ka qen\u00eb estetika me spiritualitetin n\u00eb Kish\u00ebn Orthodhokse Lindore. K\u00ebtu, e paprekshmja gati mund t\u00eb preket prej shqisave, si n\u00eb afreskun e Mikelanxhelos: “Krijimi i Adamit”, n\u00eb kish\u00ebz\u00ebn Sistine, ku gishti i Adamit zgjatet me guxim drejt gishtit t\u00eb Krijuesit. K\u00ebsisoj, hendeku ontologjik nd\u00ebrmjet Krijuesit dhe krijes\u00ebs zvog\u00eblohet n\u00ebp\u00ebrmjet ikonave dhe himneve liturgjike dhe p\u00ebrvoja e pranis\u00eb s\u00eb Per\u00ebndis\u00eb b\u00ebhet tep\u00ebr personale dhe josh\u00ebse.<\/p>\n
N\u00eb romanin e Dostojevskit “Idioti”, Ipolit Terentini pyet Mishkinin: “A \u00ebsht\u00eb e v\u00ebrtet\u00eb, princ, se dikur keni th\u00ebn\u00eb se bot\u00ebn do ta shp\u00ebtoj\u00eb bukuria? Cila bukuri do ta shp\u00ebtoj\u00eb bot\u00ebn?”. P\u00ebrgjigjen e jep vet\u00eb Dostojevski n\u00eb nj\u00eb roman tjet\u00ebr, n\u00eb romanin “Djajt\u00eb”: “Bota do t\u00eb b\u00ebhet bukuria e Krishtit”. Duke e parafrazuar, mund t\u00eb thuhet: “Bukuria e Krishtit do t\u00eb shp\u00ebtoj\u00eb bot\u00ebn”. K\u00ebtu ngrihet nj\u00eb pyetje tjet\u00ebr: “Cila bukuri e Krishtit?”. Bukuria p\u00ebr t\u00eb cil\u00ebn flitet, sipas interpretimit kristologjik, n\u00eb psalmin 44(45):3(2): “Ti je m\u00eb i bukuri nga pamja nd\u00ebr bijt\u00eb e njer\u00ebzve, mbi buz\u00ebt e tua hiri u derdh”? Mir\u00ebpo, \u00e7’mund t\u00eb themi p\u00ebr Isa. 53:2, ku flitet qart\u00ebsisht p\u00ebr Mesian q\u00eb vuan: “S’kishte as trajt\u00eb, as lavdi dhe ne e pam\u00eb at\u00eb; nuk kishte as paraqitje, as bukuri!”, tekst q\u00eb Et\u00ebrit e Kish\u00ebs e kan\u00eb p\u00ebrdorur p\u00ebr P\u00ebsimin e Krishtit?…<\/p>\n
Si\u00e7 e thekson edhe Ratzingeri, pas Aushvicit dhe pas pyetjes s\u00eb ngritur n\u00eb mendimin post-Holokaust rreth “heshtjes s\u00eb Per\u00ebndis\u00eb” para mizorive t\u00eb historis\u00eb, vet\u00ebm bukuria nuk \u00ebsht\u00eb m\u00eb ideal i mjaftuesh\u00ebm. Megjithat\u00eb, vendosja e \u00e7uditshme e “bukuris\u00eb” p\u00ebrkrah “sh\u00ebmtis\u00eb”, q\u00eb v\u00ebrehet n\u00eb tekstet e m\u00ebsip\u00ebrme mesianike (d.m.th. tek Ps. 44[45] dhe Isa. 53), nxjerr n\u00eb pah se gjat\u00eb P\u00ebsimit t\u00eb Krishtit bukuria e p\u00ebrkryer nuk u shkat\u00ebrrua dhe nuk u asgj\u00ebsua nga sh\u00ebmtia dhe dhuna e k\u00ebsaj bote. P\u00ebrkundrazi, bukuria u tjet\u00ebrsua dhe u shnd\u00ebrrua nga e v\u00ebrteta dhe dashuria e atij “q\u00eb jep jet\u00ebn p\u00ebr miqt\u00eb e vet” (Jn. 15:13). N\u00ebp\u00ebrmjet p\u00ebsimit t\u00eb Krishtit bukuria b\u00ebhet m\u00eb e prekshme dhe m\u00eb e thell\u00eb. Duke lejuar q\u00eb t\u00eb rrihej, t\u00eb p\u00ebshtyhej e t\u00eb kuror\u00ebzohej me nj\u00eb kuror\u00eb prej gjembash, Krishti d\u00ebshmon se bukuria mund t\u00eb bashkekzistoj\u00eb me vuajtjen dhe me dhun\u00ebn. Bukuria e v\u00ebrtet\u00eb dhe e p\u00ebrsosur \u00ebsht\u00eb bukuria e dashuris\u00eb, si blatim i vetes p\u00ebr t\u00eb tjer\u00ebt. Kjo bukuri \u00ebsht\u00eb m\u00eb e fuqishme se dhuna q\u00eb ajo p\u00ebson n\u00eb k\u00ebt\u00eb bot\u00eb, sepse ajo e blaton veten si dhurat\u00eb n\u00eb mes t\u00eb k\u00ebtij harbimi \u00e7orodit\u00ebs. P\u00ebr k\u00ebt\u00eb arsye, pasuesit e Krishtit nuk duhet t\u00eb sprapsen para v\u00ebshtir\u00ebsive t\u00eb jet\u00ebs. Nd\u00ebrsa jepen pas bukuris\u00eb magjeps\u00ebse t\u00eb Zotit, ata nxiten t\u00eb marrin zem\u00ebr p\u00ebr t\u00eb k\u00ebrkuar bukurin\u00eb, dashurin\u00eb dhe t\u00eb v\u00ebrtet\u00ebn (Jn. 14:27,16:33).<\/p>\n
Edhe pse bukuria e v\u00ebrtet\u00eb q\u00eb lind nga dashuria e durueshme dhe vet\u00ebblatuese e b\u00ebn v\u00ebzhguesin t\u00eb lir\u00eb, ekziston edhe bukuria verbuese dhe mashtruese, e cila mund ta mbyll\u00eb v\u00ebzhguesin n\u00eb vetvete. N\u00ebse q\u00ebllimi i s\u00eb par\u00eb \u00ebsht\u00eb t\u00eb lind\u00eb d\u00ebshir\u00ebn p\u00ebr vet\u00ebblatim, synimi i s\u00eb dyt\u00ebs \u00ebsht\u00eb t\u00eb imponoj\u00eb d\u00ebshir\u00ebn p\u00ebr zot\u00ebrim dhe vet\u00ebk\u00ebnaq\u00ebsi. Arti i krishter\u00eb ka dy armiq: sh\u00ebmtin\u00eb e nj\u00eb bote t\u00eb dhunshme, q\u00eb najosh me parull\u00ebn “bukuria \u00ebsht\u00eb joreale” dhe artin e joshjes, q\u00eb i b\u00ebn qeniet njer\u00ebzore t\u00eb jen\u00eb skllev\u00ebr t\u00eb instikteve dhe d\u00ebshirave t\u00eb tij bazike.<\/p>\n
Eugen J. Pentiuc,
\n“Dhiata e Vjet\u00ebr n\u00eb Tradit\u00ebn Ortodokse Lindore”.
\nP\u00ebrktheu: Stefan Zhupa.
\nBotim i Shoq\u00ebris\u00eb Biblike.<\/p>\n","protected":false},"excerpt":{"rendered":"
Ese teologjike nga Eugen J. Pentiuc, p\u00ebrkthyer nga Stefan Zhupa, mbi bukurin\u00eb e Krishtit n\u00eb tradit\u00ebn orthodhokse. P\u00ebrshkrimi nis me lajm\u00ebtar\u00ebt e Vladimirit n\u00eb Hagia Sofia dhe analizon paradoksin e bukuris\u00eb mesianike te Psalmi 44 dhe Isaia 53, duke kund\u00ebrv\u00ebn\u00eb bukurin\u00eb vet\u00ebblatuese t\u00eb Krishtit ndaj bukuris\u00eb verbuese t\u00eb bot\u00ebs.<\/p>\n","protected":false},"template":"","meta":{"_acf_changed":false,"inline_featured_image":false,"nentitulli":"","numri":"12 (372)","viti":"2023","muaji":"Dhjetor","muaji_numer":"12","dita":"","faqet":"[10]","fjale_kyce":"[\"bukuri\", \"Krisht\", \"Dostojevski\", \"Hagia Sofia\", \"Vladimiri i Kievit\", \"Ratzinger\", \"Mikelanxhelo\", \"Isaia 53\", \"Psalmi 44\", \"P\u00ebsimi\", \"Eugen Pentiuc\", \"Stefan Zhupa\", \"Shoq\u00ebria Biblike\"]","permbledhje":"Ese teologjike nga Eugen J. Pentiuc, p\u00ebrkthyer nga Stefan Zhupa, mbi bukurin\u00eb e Krishtit n\u00eb tradit\u00ebn orthodhokse. P\u00ebrshkrimi nis me lajm\u00ebtar\u00ebt e Vladimirit n\u00eb Hagia Sofia dhe analizon paradoksin e bukuris\u00eb mesianike te Psalmi 44 dhe Isaia 53, duke kund\u00ebrv\u00ebn\u00eb bukurin\u00eb vet\u00ebblatuese t\u00eb Krishtit ndaj bukuris\u00eb verbuese t\u00eb bot\u00ebs.","autori":"Eugen J. Pentiuc","kategoria":"Teologji \/ Let\u00ebrsi","kryeredaktor":"Thoma Dhima"},"ngjallja_kategoria":[11811],"ngjallja_autori":[11812],"ngjallja_viti":[11700],"ngjallja_kryeredaktor":[9473],"class_list":["post-90367","ngjallja_article","type-ngjallja_article","status-publish","hentry","ngjallja_kategoria-teologji-letersi","ngjallja_autori-eugen-j-pentiuc","ngjallja_viti-11700","ngjallja_kryeredaktor-thoma-dhima"],"acf":[],"yoast_head":"\n