Prof. Dr. Arqile B\u00ebrxholi
\nDemograf-sociogjeograf
\nHyrje
\nN\u00eb kushtet e sotme, kur proble-
\nmi i pozit\u00ebs s\u00eb bashk\u00ebsive shoq\u00ebro-
\nre fetare, n\u00eb kuad\u00ebr t\u00eb shtetit shqip-
\ntar, p\u00ebrb\u00ebn nj\u00eb problematik\u00eb q\u00eb jo
\nrrall\u00eb her\u00eb keqinterpretohet e trajto-
\nhet n\u00eb m\u00ebnyr\u00eb t\u00eb gabuar (me dashje
\napo nga naiviteti i klas\u00ebs politike),
\nsi n\u00eb kuptimin e brendis\u00eb s\u00eb k\u00ebtij
\nproblemi dhe n\u00eb at\u00eb t\u00eb rolit t\u00eb tij
\nmjaft kusht\u00ebzues n\u00eb harmonin\u00eb, n\u00eb
\ntoleranc\u00ebn, n\u00eb zhvillimin e gjith\u00eb
\njet\u00ebs sociale t\u00eb vendit ton\u00eb; shtrohet
\nsi domosdoshm\u00ebri para mendimit
\nshkencor q\u00eb t\u00eb k\u00ebrkoj\u00eb, t\u00eb studioj\u00eb,
\nt\u00eb publikoj\u00eb e t\u00eb vler\u00ebsoj\u00eb pa para-
\ngjykime realitetin e strukturimit fe-
\ntar t\u00eb vendit, pozit\u00ebn dhe vlerat e ba-
\nshk\u00ebsive fetare n\u00eb t\u00eb gjith\u00eb kalimin
\nhistorik t\u00eb zhvillimit komb\u00ebtar. N\u00eb
\nk\u00ebt\u00eb drejtim e v\u00ebrteta shkencore
\nduhet t\u00eb rilevohet mb\u00ebshtetur n\u00eb t\u00eb
\nv\u00ebrtet\u00ebn reale historike dhe jo n\u00eb
\nt\u00eb v\u00ebrtetat e \u201cp\u00eblqyeshme apo t\u00eb pa-
\np\u00eblqyeshme\u201d t\u00eb grupimeve t\u00eb ve-
\n\u00e7anta sociale, politike, apo t\u00eb studiu-
\nesve militant\u00eb, si\u00e7 ka ndodhur n\u00eb
\nmjaft raste.
\nKoh\u00ebt e fundit kemi d\u00ebgjuar
\nmjaft \u201coratori helmatis\u00ebse\u201d, t\u00eb cilat
\nn\u00eb nj\u00eb m\u00ebnyr\u00eb apo n\u00eb tjetr\u00ebn cenoj-
\nn\u00eb integritetin, personalitetin dhe t\u00eb
\ndrejtat humane t\u00eb bashk\u00ebsis\u00eb son\u00eb
\northodhokse. Madje \u00ebsht\u00eb arritur, nga
\nelement\u00eb t\u00eb ve\u00e7ant\u00eb, gjer n\u00eb fyerje
\npublike t\u00eb dinjitetit t\u00eb k\u00ebsaj bashk\u00eb-
\nsie. Ajo q\u00eb t\u00eb d\u00ebshp\u00ebron shum\u00eb
\n\u00ebsht\u00eb heshtja e organizmave t\u00eb till\u00eb
\nsi \u201cKomiteti Shtet\u00ebror i Feve\u201d, pra-
\nn\u00eb K\u00ebshillit t\u00eb Ministrave. N\u00eb k\u00ebt\u00eb
\nrast doja t\u00eb sh\u00ebnoja se kjo \u201cheshtje\u201d
\ndashur-padashur b\u00ebn q\u00eb gjith\u00eb ato
\nq\u00eb thuhen t\u00eb kthehen n\u00eb helme dhe
\nt\u00eb ndikojn\u00eb n\u00eb cenimin e unitetit
\nsocial, si edhe n\u00eb toleranc\u00ebn nd\u00ebr-
\nfetare t\u00eb t\u00eb gjith\u00eb popullit ton\u00eb. Pse
\ne them k\u00ebt\u00eb? Sepse k\u00ebto th\u00ebnie,
\nhelme, t\u00eb drejtuara ndaj bashk\u00eb-
\nsis\u00eb orthodhokse jan\u00eb pjes\u00eb p\u00ebrb\u00eb-
\nr\u00ebse e arsenalit t\u00eb terrorizmit ndaj
\nnjer\u00ebzimit. Duhet ta kemi t\u00eb qart\u00eb
\nse terrorizmi nuk kryhet vet\u00ebm me
\narm\u00eb e dinamit, por edhe me shan-
\ntazh psikologjik, me cenimin e t\u00eb
\ndrejtave q\u00eb garanton Kushtetuta,
\nme nd\u00ebrhyrje brutale n\u00eb jet\u00ebn e
\nbashk\u00ebsive fetare etj.
\nVeprimet e kryera ndaj bashk\u00eb-
\nsis\u00eb orthodhokse dhe Kish\u00ebs s\u00eb saj
\njan\u00eb veprime n\u00eb shkelje flagrante
\nt\u00eb Kushtetut\u00ebs dhe n\u00eb mohimin e
\nshtetit ligjor.
\nKushtetuta dhe e drejta
\ne besimit dhe e ushtrimit t\u00eb tij
\nN\u00eb ligjin themeltar t\u00eb shtetit (n\u00eb
\nKushtetut\u00eb), n\u00eb nenin 10 t\u00eb tij thuhet:
\n1. N\u00eb Republik\u00ebn e Shqip\u00ebris\u00eb
\nnuk ka fe zyrtare.
\n2. Shteti \u00ebsht\u00eb asnjan\u00ebs n\u00eb \u00e7\u00eb-
\nshtje t\u00eb besimit e t\u00eb nd\u00ebrgjegjes dhe
\ngaranton lirin\u00eb e shprehjes s\u00eb tyre
\nn\u00eb jet\u00ebn publike.
\n3. Shteti njeh barazin\u00eb e bashk\u00eb-
\nsive fetare.
\n4. Shteti dhe bashk\u00ebsit\u00eb fetare
\nrespektojn\u00eb n\u00eb m\u00ebnyr\u00eb t\u00eb nd\u00ebrsjell\u00eb
\npavar\u00ebsin\u00eb e nj\u00ebri-tjetrit dhe ba-
\nshk\u00ebpunojn\u00eb n\u00eb t\u00eb mir\u00eb t\u00eb secilit
\ndhe t\u00eb t\u00eb gjith\u00ebve.
\n5. Marr\u00ebdh\u00ebniet nd\u00ebrmjet shte-
\ntit dhe bashk\u00ebsive fetare rregullo-
\nhen mbi baz\u00ebn e marr\u00ebveshjeve t\u00eb
\nlidhura nd\u00ebrmjet p\u00ebrfaq\u00ebsuesve t\u00eb
\ntyre dhe K.M. K\u00ebto marr\u00ebveshje
\nratifikohen n\u00eb Kuvend.
\n6.Bashk\u00ebsit\u00eb fetare jan\u00eb per-
\nsona juridik\u00eb. Ato kan\u00eb pavar\u00ebsi n\u00eb
\nadministrimin e pasurive t\u00eb tyre si-
\npas parimeve, rregullave dhe kano-
\nneve t\u00eb tyre, p\u00ebr sa nuk cenohen
\ninteresat e t\u00eb tret\u00ebve.
\nN\u00eb nenin 17 t\u00eb Ligjit Themeltar
\nthuhet: Kufizime t\u00eb lirive dhe t\u00eb
\ndrejtave t\u00eb parashikuara n\u00eb Ku-
\nshtetut\u00eb mund t\u00eb vendosen me ligj.
\nN\u00eb nenin 18, pika 2 thuhet:
\n\u201cAskush nuk mund t\u00eb diskriminohet
\npadrejt\u00ebsisht p\u00ebr shkaqe t\u00eb tilla si
\ngjinia, raca, feja, etnia, gjuha, bindjet
\npolitike, fetare etj.
\nDuke vazhduar m\u00eb tej v\u00ebrejm\u00eb
\nse n\u00eb nenin 24 thuhet:
\n1. Liria e nd\u00ebrgjegjes dhe e fes\u00eb
\n\u00ebsht\u00eb e garantuar.
\n2. Secili \u00ebsht\u00eb i lir\u00eb t\u00eb zgjedh\u00eb
\nose t\u00eb ndryshoj\u00eb fen\u00eb ose bindjet,
\ndhe t\u2018i shfaq\u00eb ato individualisht ose
\nkolektivisht, n\u00eb publik ose n\u00eb jet\u00ebn
\nprivate, n\u00ebp\u00ebrmjet kultit, arsimimit,
\npraktikave, kryerjes s\u00eb riteve.
\n3. Askush nuk mund t\u00eb detyro-
\nhet ose t\u00eb ndalohet t\u00eb marr\u00eb pjes\u00eb
\nn\u00eb nj\u00eb bashk\u00ebsi fetare ose n\u00eb prak-
\ntikat e saj, si dhe t\u00eb b\u00ebj\u00eb publike bi-
\nndjet ose besimin e tij.
\nBallafaqimi me Kushtetut\u00ebn
\nPo t\u2018i ballafaqojm\u00eb veprimet e
\nkryera nga individ\u00eb apo nga grupe
\nt\u00eb ve\u00e7anta njer\u00ebzish ndaj bashk\u00ebsi-
\ns\u00eb orthodhokse, v\u00ebrejm\u00eb se gjith\u00e7ka
\nbie n\u00eb kund\u00ebrshtim me ligjin, \u00e7ka
\ndo t\u00eb thot\u00eb se k\u00ebta \u201cveprimtar\u00eb t\u00eb
\nshquar t\u00eb atdhetaris\u00eb\u201d nuk jan\u00eb gj\u00eb
\ntjet\u00ebr ve\u00e7se \u201cthirrje e jehon\u00ebs s\u00eb
\nka\u00e7ak\u00ebve\u201d. Por, p\u00ebrs\u00ebri lind pyetja:
\nP\u00ebrse ende ky lloj \u201cka\u00e7akll\u00ebku\u201d n\u00eb
\nmjedisin social shqiptar, kush e
\n\u201cushqen \u201c at\u00eb? Mendoj se kjo \u00ebsh-
\nt\u00eb pjell\u00eb e m\u00ebnyr\u00ebs s\u00eb realizimit t\u00eb
\nkalimit historik t\u00eb vendit dhe t\u00eb vet\u00eb
\nkalimit historik t\u00eb tranzicionit ba-
\nshk\u00ebkohor. Tranzicioni postkomu-
\nnist n\u00eb Shqip\u00ebri, ndryshe tranzicioni
\nbashk\u00ebkohor, \u00ebsht\u00eb shfaqur si du-
\nkuri gjith\u00ebp\u00ebrfshir\u00ebse duke mbulu-
\nar t\u00ebr\u00eb dinamizmin social shqiptar:
\nshoq\u00ebrin\u00eb, politik\u00ebn, ekonomin\u00eb,
\nriprodhimin e popullsis\u00eb, l\u00ebvizjen
\nhap\u00ebsirore t\u00eb saj, tregun e pun\u00ebs,
\nllojshm\u00ebrit\u00eb e k\u00ebtij tregu, si dhe
\nstruktur\u00ebn e bashk\u00ebsive shoq\u00ebrore
\nfetare, etnike etj. Ky tranzicion
\nshpreh nj\u00ebher\u00ebsh ristrukturimin
\ndhe rishoq\u00ebrizimin problemor t\u00eb
\ngjith\u00eb shoq\u00ebris\u00eb shqiptare, pasoj\u00eb
\nkjo sa e shp\u00ebrb\u00ebrjes shoq\u00ebrore,
\nekonomike, pron\u00ebsore kaotike t\u00eb
\n\u201cish-shoq\u00ebrizimit socialist\u201d, aq
\nedhe e karakterit t\u00eb disekuilibruar
\nt\u00eb shoq\u00ebrizimit \u201ct\u00eb ri\u201d, bashk\u00ebko-
\nhor, i cili u dallua po nga karakteri
\nkaotik, p\u00ebrplasjet n\u00eb fush\u00ebn e refor-
\nmimit etj. Ky dinamiz\u00ebm shoq\u00ebror,
\npadyshim q\u00eb do t\u00eb p\u00ebrcillej, ashtu
\nsi\u00e7 u p\u00ebrcoll, dhe m\u00eb tej do t\u00eb vazh-
\ndoj\u00eb t\u00eb p\u00ebrcillet, me thyerje t\u00eb mjaft
\nekuilibrave social\u00eb, sidomos n\u00eb ra-
\nportet midis bashk\u00ebsive shoq\u00ebrore
\nfetare, shkaktuar jo nga vet\u00eb orga-
\nnizmat e k\u00ebtyre bashk\u00ebsive, por nga
\nelement\u00eb publik\u00eb dhe pjes\u00eb e gru-
\npimeve t\u00eb ndryshme politike, madje
\nedhe nga element\u00eb q\u00eb nuk kan\u00eb t\u00eb
\nb\u00ebjn\u00eb fare me ndonj\u00eb bashk\u00ebsi fe-
\ntare, p\u00ebrfshi k\u00ebtu edhe ndonj\u00eb \u201cpa-
\ntriot t\u00eb p\u00ebrtejoqeanit\u201d. K\u00ebto q\u00eb-
\nndrime mendoj se jan\u00eb edhe rimi-
\nneshenca t\u00eb ideologjis\u00eb \u201cmarksi-
\nste\u201d t\u00eb hedhura n\u00eb mjedisin e so-
\nt\u00ebm nga pinjoll\u00eb t\u00eb devotsh\u00ebm t\u00eb
\n\u201cdiktatur\u00ebs s\u00eb proletariatit\u201d, t\u00eb mbu-
\nluara me petkun e vjetruar t\u00eb \u201cpa-
\nthosit patriotik\u201d, q\u00eb jan\u00eb m\u00ebsuar
\nt\u00eb v\u00ebrtiten rreth t\u00eb \u201cv\u00ebrtetave\u201d q\u00eb
\nu duken t\u00eb p\u00eblqyeshme.
\nKotributi i Doktrin\u00ebs s\u00eb
\nKrishter\u00eb (n\u00eb ve\u00e7anti i asaj
\nOrthodhokse) dhe i vet\u00eb
\nKumtes\u00eb nga takimet e Lidhjes s\u00eb Intelektual\u00ebve Orthodhoks\u00eb
\nKontributi i Doktrin\u00ebs s\u00eb Krishter\u00eb (n\u00eb ve\u00e7anti i asaj Orthodhokse)
\nn\u00eb formimin dhe konsolidimin e kombit shqiptar,
\nn\u00eb zhvillimin dhe p\u00ebrparimin e vendit
\n(vijon n\u00eb faqen 4)
\n…e v\u00ebrteta shkencore duhet t\u00eb rilevohet mb\u00ebshtetur n\u00eb t\u00eb
\nv\u00ebrtet\u00ebn reale historike dhe jo n\u00eb t\u00eb v\u00ebrtetat e \u201cp\u00eblqyeshme
\napo t\u00eb pap\u00eblqyeshme\u201d t\u00eb grupimeve t\u00eb ve\u00e7anta sociale, politi-
\nke, apo t\u00eb studiuesve militant\u00eb, si\u00e7 ka ndodhur n\u00eb mjaft raste.<\/p>\n
Kontributi i Doktrin\u00ebs s\u00eb Krishter\u00eb (n\u00eb ve\u00e7anti i asaj Orthodhokse) n\u00eb formimin
\ndhe konsolidimin e kombit shqiptar, n\u00eb zhvillimin dhe p\u00ebrparimin e vendit
\nbashk\u00ebsis\u00eb orthodhokse n\u00eb
\nformimin dhe konsolidimin e
\nkombit shqiptar, n\u00eb zhvillimin
\ndhe p\u00ebrparimin e vendit.
\nKur themi kontributi i bashk\u00ebsi-
\ns\u00eb shoq\u00ebrore orthodhokse n\u00eb p\u00ebr-
\nparimin e vendit, nuk duhet t\u00eb kemi
\nparasysh bamir\u00ebsin\u00eb apo veprimin
\ne thjesht\u00eb t\u00eb nj\u00eb individi. Fjala k\u00ebtu
\n\u00ebsht\u00eb p\u00ebr kontribute q\u00eb kan\u00eb z\u00ebn\u00eb
\nvend n\u00eb themelet e historis\u00eb s\u00eb
\ngjith\u00eb kombit ton\u00eb.
\nDoktrina e Shenjt\u00eb
\nOrthodhokse dhe roli i saj n\u00eb
\nformimin e kombit shqiptar
\nDuke lexuar me v\u00ebmendje boti-
\nmin e ri t\u00eb \u201cHistoris\u00eb s\u00eb Shqip\u00eb-
\nris\u00eb\u201d, v\u00ebrejm\u00eb se ajo n\u00eb faqen 162
\nsh\u00ebnon: \u201cN\u00eb shekujt q\u00eb pasuan
\nkultura materiale, bashk\u00eb me
\nndikimet bizantine, filloi t\u00eb marr\u00eb
\ntipare t\u00eb qarta, mbi baz\u00ebn e t\u00eb cilave
\ndo t\u00eb formohej kultura e hershme
\nshqiptare. Ajo nuk pati at\u00eb zhvillim
\nt\u00eb madh si m\u00eb par\u00eb, por n\u00eb k\u00ebt\u00eb
\nlind\u00ebn elemente t\u00eb reja t\u00eb r\u00ebnd\u00ebsi-
\nshme, si n\u00eb kultur\u00ebn materiale dhe
\nn\u00eb marr\u00ebdh\u00ebniet shoq\u00ebrore, t\u00eb cilat
\nn\u00eb mesjet\u00eb u zhvilluan m\u00eb tej\u201d. M\u00eb
\ntej po n\u00eb k\u00ebt\u00eb botim sh\u00ebnohet se
\nme ndarjen e Kish\u00ebs, q\u00eb prej she-
\nkullit XI Orthodhoksia tani \u201cu b\u00eb nj\u00eb
\nrealitet n\u00eb jet\u00ebn shoq\u00ebrore. Ajo nuk
\narriti asnj\u00ebher\u00eb t\u00eb ushqej\u00eb shfaqje
\nt\u00eb intoleranc\u00ebs e t\u00eb fanatizmit fetar\u201d
\n(f.218). N\u00eb \u201cFjalorin Enciklopedik
\nShqiptar\u201d, kur flitet p\u00ebr \u201cKuvendin
\ne Arbrit\u201d thuhet se: n\u00eb t\u00eb \u201cU shqyr-
\ntua gjendja shpirt\u00ebrore dhe shoq\u00eb-
\nrore e besimtar\u00ebve\u201d. Po n\u00eb F.E.Sh.,
\nfaqe 619, kur b\u00ebhet fjal\u00eb p\u00ebr etno-
\ngjenez\u00ebn e popullit shqiptar, prof.
\nBuda ka shkruar: \u201cProcesi i formi-
\nmit t\u00eb popullit shqiptar i ka rr\u00ebnj\u00ebt
\nn\u00eb shekujt e par\u00eb t\u00eb antikitetit dhe
\np\u00ebrfundon me konsolidimin e popu-
\nllit dhe t\u00eb ve\u00e7orive t\u00eb tij etno-kultu-
\nrore, n\u00eb baz\u00eb procesesh historike
\nkonvergjente ekonomiko-shoq\u00eb-
\nrore, n\u00eb fund t\u00eb mij\u00ebvje\u00e7arit t\u00eb par\u00eb,
\nme kristalizimin e tij si popull, si etni,
\nbaz\u00eb e kombit t\u00eb sot\u00ebm shqiptar\u201d.
\nM\u00eb tej ai sh\u00ebnon: \u201cBashk\u00ebsia terri-
\ntoriale, nj\u00ebsia e gjuh\u00ebs, si shprehje
\ne nj\u00ebsis\u00eb etnike, bashk\u00ebsia e kultu-
\nr\u00ebs materiale, e ideologjis\u00eb s\u00eb m\u00eb-
\nshiruar n\u00eb kultur\u00ebn shqiptare, u
\npasqyrua n\u00eb nd\u00ebrgjegjen edhe t\u00eb
\npopujve t\u00eb tjer\u00eb q\u00eb ran\u00eb n\u00eb kontakt
\nme shqiptar\u00ebt\u201d. Fortlumturia e Tij
\nProf. Anastasi, n\u00eb vepr\u00ebn \u201cRingritja
\ne Kish\u00ebs Orthodhokse\u201d thot\u00eb se
\nKisha jon\u00eb Orthodhokse Autoqe-
\nfale, kontribuoi n\u00eb \u201czhvillimin shpir-
\nt\u00ebror dhe social t\u00eb Shqip\u00ebris\u00eb\u201d. Si\u00e7
\nshihet nga t\u00eb gjitha citimet, Feja e
\nkrishter\u00eb dhe Orthodhoksia n\u00eb ve-
\n\u00e7anti, kur u b\u00eb fe zyrtare dhe q\u00eb
\nishte p\u00ebrqafuar nga t\u00eb gjitha shtre-
\nsat e popullsis\u00eb, u shnd\u00ebrrua n\u00eb
\nideologji, \u00e7ka ndikoi n\u00eb formimin e
\npsikologjis\u00eb s\u00eb popullit ton\u00eb e t\u00eb
\nqenit nj\u00eb popull i ve\u00e7ant\u00eb nga t\u00eb
\ntjer\u00ebt. Dalja e k\u00ebtij elementi t\u00eb ri
\np\u00ebrcaktoi dhe kalimin e procesit t\u00eb
\netnogjenez\u00ebs n\u00eb nj\u00eb faz\u00eb tjet\u00ebr, n\u00eb
\nat\u00eb t\u00eb formimit t\u00eb komb\u00ebsis\u00eb, si
\nfaz\u00eb pararend\u00ebse e formimit t\u00eb
\nkombit. Kjo, me fjal\u00eb t\u00eb jera, na b\u00ebn
\nt\u00eb mendojm\u00eb se Krishterimi (n\u00eb
\nve\u00e7anti Orthodhoksia) ka qen\u00eb ele-
\nment mjaft i fuqish\u00ebm n\u00eb formimin
\ne komb\u00ebsis\u00eb shqiptare. Ky nj\u00ebhe-
\nr\u00ebsh \u00ebsht\u00eb edhe kontributi m\u00eb ma-
\ndhor dh\u00ebn\u00eb nga bashk\u00ebsia shoq\u00eb-
\nrore orthodhokse, n\u00eb kalimin histo-
\nrik t\u00eb procesit t\u00eb etnogjenez\u00ebs s\u00eb po-
\npullit shqiptar. N\u00eb k\u00ebt\u00eb proces t\u00eb
\nzhvillimit komb\u00ebtar shqiptar, roli i
\nbashk\u00ebsis\u00eb orthodhokse nuk \u00ebsht\u00eb
\nnj\u00eb shfaqje e thjesht\u00eb e sporadike,
\nvet\u00ebm e disa individ\u00ebve q\u00eb n\u00eb rre-
\nthana t\u00eb caktuara kan\u00eb kontribuuar
\nme vepr\u00ebn e tyre, ky kontribut \u00ebsh-
\nt\u00eb masiv dhe themelor p\u00ebr fatet e
\nkombit ton\u00eb. Doktrina e Shenjt\u00eb
\nOrthodhokse e bashk\u00ebsis\u00eb ka qen\u00eb
\npjes\u00eb organike e psikologjis\u00eb so-
\nciale qysh her\u00ebt, qysh n\u00eb Mesje-
\nt\u00ebn e Hershme, kur Krishterimi u
\nb\u00eb forma kryesore e ideologjis\u00eb
\nsunduese dhe kur Orthodhoksia u
\np\u00ebrqafua nga pjesa d\u00ebrmuese e
\npopullsis\u00eb s\u00eb trojeve etnike shqip-
\ntare. Lind pyetja pse ndodhi nj\u00eb
\ndukuri e till\u00eb? Po t\u2019u referohemi
\nstudimeve lidhur me historin\u00eb e Kri-
\nshterimit v\u00ebm\u00eb re se autor\u00ebt thek-
\nsojn\u00eb nj\u00eb fakt tep\u00ebr dometh\u00ebn\u00ebs:
\n\u201cIdhtar\u00ebt e fes\u00eb s\u00eb re filluan t\u00eb or-
\nganizohen n\u00eb bashk\u00ebsi t\u00eb mbyllura
\ndhe t\u00eb krijonin shoq\u00ebri. Mir\u00ebpo, pa-
\nvar\u00ebsisht nga masat e rrepta dhe
\nekstreme t\u00eb nd\u00ebrmarra kund\u00ebr tyre,
\nl\u00ebvizja e krishter\u00eb arriti rezultate t\u00eb
\nsh\u00ebnuara, duke dep\u00ebrtuar thell\u00eb e
\nm\u00eb thell\u00eb n\u00eb shtresat e gjera t\u00eb
\nshoq\u00ebris\u00eb. Nd\u00ebrkoh\u00eb Krishterimi
\np\u00ebrfaq\u00ebsonte nj\u00eb bashk\u00ebsi t\u00eb gjer\u00eb,
\nt\u00eb q\u00ebndrueshme, me ideologjin\u00eb e
\ntij opozitare. Ai kishte ndikim t\u00eb
\ngjer\u00eb dhe t\u00eb fuqish\u00ebm n\u00ebp\u00ebr qytete
\ndhe sidomos n\u00eb gjysm\u00ebn lindore t\u00eb
\nPerandoris\u00eb. P\u00ebr k\u00ebt\u00eb n\u00eb fillim t\u00eb
\nshek. IV ishte e pamundur t\u00eb zgjidhej
\nproblemi i unitetit politik e shpirt\u00ebror
\npa u mbajtur mir\u00eb parasysh ky fak-
\ntor, ky realitet. Madje vet\u00eb pera-
\nndori Konstandin, duke zbuluar te
\nKrishterimi elemente q\u00eb ndikonin
\npozitivisht n\u00eb unitetin e perando-
\nris\u00eb, m\u00ebnyra si ishte organizuar
\nKrishterimi, i mbante besimtar\u00ebt t\u00eb
\nbashkuar dhe t\u00eb bindur p\u00ebrmes
\nmbrojtjes q\u00eb ndienin nga doktrina
\ne krishter\u00eb. P\u00ebr pasoj\u00eb, forcimi i
\nunitetit p\u00ebrmes fes\u00eb ndikonte n\u00eb
\nforcimin e lidhjeve t\u00eb brendshme
\nt\u00eb shoq\u00ebris\u00eb dhe se ky element do
\nt\u00eb ishte tep\u00ebr i dobish\u00ebm n\u00eb mb\u00eb-
\nshtetje t\u00eb jet\u00ebs shoq\u00ebrore me kthe-
\ns\u00ebn e thell\u00eb shoq\u00ebrore, n\u00eb kultur\u00ebn
\ndhe m\u00ebnyr\u00ebn e saj t\u00eb jetes\u00ebs. Ky
\nunitet i mbante t\u00eb bashkuar besim-
\ntar\u00ebt, \u00e7ka ndikoi n\u00eb forcimin e lidh-
\njeve t\u00eb brendshme t\u00eb shoq\u00ebris\u00eb. N\u00eb
\nk\u00ebt\u00eb m\u00ebnyr\u00eb doktrina e krishter\u00eb u
\nb\u00eb nj\u00eb forc\u00eb e madhe morale ngjiz\u00eb-
\nse. Po \u00e7far\u00eb na tregojn\u00eb t\u00eb gjitha
\nk\u00ebto? K\u00ebto shprehin at\u00eb q\u00eb doktrina
\ne krishter\u00eb u b\u00eb ideologji e masave,
\npasi lindi nga posht\u00eb-lart. Nj\u00ebhe-
\nr\u00ebsh ajo kusht\u00ebzoi edhe formimin
\npsikologjik t\u00eb shoq\u00ebrive humane,
\nproces q\u00eb, duke u ngjizur me
\nprocesin e kalimit historik t\u00eb etno-
\ngjenez\u00ebs n\u00eb bashk\u00ebsit\u00eb shoq\u00ebrore,
\nu b\u00eb element themelor n\u00eb procesin
\ne formimit t\u00eb komb\u00ebsis\u00eb. M\u00eb qart\u00eb
\ndhe n\u00eb m\u00ebnyr\u00ebn m\u00eb shpreh\u00ebse e
\njep k\u00ebt\u00eb dukuri akademiku Muzafer
\nKorkuti kur n\u00eb vepr\u00ebn e tij shkru-
\nan: \u201cKrishterimi si faktor i formimit
\nt\u00eb arb\u00ebrve\u201d. M\u00eb posht\u00eb akademi-
\nku vazhdon: \u201cN\u00eb k\u00ebt\u00eb kontekst hi-
\nstorik duket qart\u00eb roli i r\u00ebnd\u00ebsish\u00ebm
\nq\u00eb ka luajtur Krishterimi n\u00eb forci-
\nmin e nj\u00eb uniteti t\u00eb ri shpirt\u00ebror n\u00eb
\nt\u00ebr\u00eb territorin e provinc\u00ebs s\u00eb Iliri-
\nkut\u201d. Por \u00e7far\u00eb shpreh n\u00eb vetvete ba-
\nshk\u00ebsia \u201carb\u00ebrore\u201d p\u00ebr procesin e
\ngjat\u00eb t\u00eb etnogjenez\u00ebs s\u00eb popullit
\nshqiptar? Ajo shpreh at\u00eb q\u00eb quhet
\nkomb\u00ebsi. Po t\u00eb nj\u00ebjt\u00ebn gj\u00eb shpreh
\nedhe \u201cuniteti i ri shpirt\u00ebror\u201d p\u00ebrme-
\nndur nga arkeologu Muzafer Kor-
\nkuti. Nj\u00ebher\u00ebsh p\u00ebrqafimi i Doktri-
\nn\u00ebs s\u00eb Krishter\u00eb solli dhe nj\u00eb
\nrilindje t\u00eb kultur\u00ebs dhe t\u00eb artit, duke
\ne fuqizuar kultur\u00ebn tradicionale t\u00eb
\ntrash\u00ebguar t\u00eb etnis\u00eb q\u00eb, sipas gjith\u00eb
\nstudiuesve realist\u00eb t\u00eb historis\u00eb s\u00eb
\nShqip\u00ebris\u00eb gjat\u00eb procesit t\u00eb konso-
\nlidimit t\u00eb Krishterimit (ndryshe t\u00eb
\nOrthodhoksizmit) ilir\u00ebt ruajt\u00ebn ele-
\nmentin etnik vendas. Pra, ngado q\u00eb
\nta kthesh nuk mund q\u00eb ta mohosh
\nrolin e Krishterimit (Orthodhoksis\u00eb)
\nn\u00eb t\u00ebr\u00eb procesin e faz\u00ebs s\u00eb dyt\u00eb t\u00eb
\netnogjenez\u00ebs s\u00eb popullit ton\u00eb. Po
\nashtu nuk mund t\u00eb mohosh vet\u00eb
\nelementin psikologjik si faktor baz\u00eb
\nn\u00eb k\u00ebt\u00eb proces. P\u00ebr fat t\u00eb keq, k\u00ebt\u00eb
\nkontribut n\u00eb kultur\u00ebn dhe n\u00eb t\u00ebr\u00eb-
\nsin\u00eb e procesit t\u00eb etnogjenez\u00ebs s\u00eb
\nkombit shqiptar, q\u00eb ka dh\u00ebn\u00eb Dok-
\ntrina e Shenjt\u00eb dhe gjith\u00eb bashk\u00ebsia
\northodhokse ka jo pak historian\u00eb q\u00eb
\nmundohen ta injorojn\u00eb t\u00ebr\u00ebsisht,
\nmadje shpesh duke kaluar edhe n\u00eb
\nstigmatizimin e saj. Pse e theksoj
\nme forc\u00eb k\u00ebt\u00eb vler\u00eb t\u00eb Doktrin\u00ebs
\ns\u00eb Shenjt\u00eb n\u00eb formimin e psikolo-
\ngjis\u00eb t\u00eb t\u00eb qenit nj\u00eb popull i ve\u00e7ant\u00eb
\ndhe nj\u00ebher\u00ebsh si nj\u00eb kontribut me
\nvler\u00eb t\u00eb ve\u00e7ant\u00eb t\u00eb saj? P\u00ebr t\u00eb shpje-
\nguar k\u00ebt\u00eb po n\u00ebnvizoj se \u00e7far\u00eb p\u00ebr-
\nfaq\u00ebson komb\u00ebsia n\u00eb konceptin
\nfilozofik dhe n\u00eb konceptin historik,
\nn\u00eb gjith\u00eb procesin e etnogjenez\u00ebs.
\n(vijon n\u00eb numrin e ardhsh\u00ebm)
\n(vijon nga faqja 3)
\nKur themi kontributi i bashk\u00ebsis\u00eb shoq\u00ebrore orthodhokse
\nn\u00eb p\u00ebrparimin e vendit, nuk duhet t\u00eb kemi parasysh
\nbamir\u00ebsin\u00eb apo veprimin e thjesht\u00eb t\u00eb nj\u00eb individi. Fjala
\nk\u00ebtu \u00ebsht\u00eb p\u00ebr kontribute q\u00eb kan\u00eb z\u00ebn\u00eb vend n\u00eb themelet e
\nhistoris\u00eb s\u00eb gjith\u00eb kombit ton\u00eb.<\/p>\n","protected":false},"excerpt":{"rendered":"
Material nga Maj 2015.<\/p>\n","protected":false},"template":"","meta":{"_acf_changed":false,"inline_featured_image":false,"nentitulli":"","numri":"5 (268)","viti":"2015","muaji":"Maj","muaji_numer":"5","dita":"","faqet":"[3, 4]","fjale_kyce":"[\"Kontributi\", \"Doktrin\u00ebs\", \"Krishter\u00eb\", \"ve\u00e7anti\", \"asaj\"]","permbledhje":"Material nga Maj 2015.","autori":"","kategoria":"Artikull","kryeredaktor":"Thoma Dhima"},"ngjallja_kategoria":[9653],"ngjallja_autori":[],"ngjallja_viti":[12805],"ngjallja_kryeredaktor":[9473],"class_list":["post-94629","ngjallja_article","type-ngjallja_article","status-publish","hentry","ngjallja_kategoria-artikull","ngjallja_viti-12805","ngjallja_kryeredaktor-thoma-dhima"],"acf":[],"yoast_head":"\n