\u201cI pasuri ekziston p\u00ebr t\u00eb varfrin, i varfri
\nekziston p\u00ebr shp\u00ebtimin e t\u00eb pasurit\u201d.
\nSh\u00ebn Joan Gojarti
\nI
\nStatistikat rreth varf\u00ebris\u00eb sot n\u00eb bot\u00eb na
\njapin nj\u00eb pamje t\u00eb zymt\u00eb. Rreth \u00bd e popullsis\u00eb
\ns\u00eb bot\u00ebs \u2013 m\u00eb shum\u00eb se 3 miliard\u00eb njer\u00ebz \u2013 jetojn\u00eb
\nme m\u00eb pak se 2.5 dollar\u00eb n\u00eb dit\u00eb dhe se 1.3 mi-
\nliard\u00eb jetojn\u00eb n\u00eb varf\u00ebri ekstreme. Rreth 1 mi-
\nliard f\u00ebmij\u00eb jetojn\u00eb n\u00eb varf\u00ebri dhe sipas UNICEF
\n22.000 mij\u00eb f\u00ebmij\u00eb vdesin \u00e7do dit\u00eb nga varf\u00ebria.
\n805 milion\u00eb njer\u00ebz n\u00eb t\u00ebr\u00eb bot\u00ebn nuk kan\u00eb ushqim
\nt\u00eb mjaftuesh\u00ebm p\u00ebr t\u00eb jetuar. Rreth 842.000
\nnjer\u00ebz vdesin nga mungesa e ujit t\u00eb past\u00ebr t\u00eb
\npijsh\u00ebm, dometh\u00ebn\u00eb 2300 njer\u00ebz n\u00eb dit\u00eb. N\u00eb vitin
\n2011, m\u00eb shum\u00eb se 165 milion\u00eb f\u00ebmij\u00eb ishin t\u00eb
\npazhvilluar, si pasoj\u00eb e kequshqyerjes kronike.
\nHendeku nd\u00ebrmjet t\u00eb pasurve dhe t\u00eb varf\u00ebrve
\npo thellohet vazhdimisht. Me t\u00eb v\u00ebrtet\u00eb, nj\u00eb pa-
\nmje e dhimbshme dhe turp\u00ebruese p\u00ebr njer\u00ebzimin,
\nn\u00eb nj\u00eb koh\u00eb kur resurset ushqyese t\u00eb shp\u00ebrdoru-
\nara do t\u00eb ishin t\u00eb mjaftueshme p\u00ebr t\u2019i ushqyer
\nata. Kjo t\u00eb \u00e7on n\u00eb pyetjen e pashmangshme
\np\u00ebr rolin e feve n\u00eb leht\u00ebsimin e varf\u00ebris\u00eb, si edhe
\np\u00ebrgjegj\u00ebsit\u00eb individuale dhe institucionale n\u00eb
\np\u00ebrballjen e k\u00ebtij problemi. N\u00ebse n\u00eb vend t\u00eb shi-
\nfrave t\u00eb k\u00ebtyre miliona njer\u00ebzve, n\u00eb mjerim e
\nvarf\u00ebri, vendosim fytyrat e tyre njer\u00ebzore, b\u00ebhet
\ne qart\u00eb se nj\u00eb aspekt i domosdosh\u00ebm i misionit
\nt\u00eb Kish\u00ebs s\u00eb Krishtit n\u00eb bot\u00eb \u00ebsht\u00eb p\u00ebrpjekja,
\nn\u00ebp\u00ebrmjet veprimeve konkrete dhe lutjeve, p\u00ebr
\nt\u00eb \u00e7rr\u00ebnjosur varf\u00ebrin\u00eb, mjerimin e padrejt\u00ebsin\u00eb.
\nPa dyshim, historikisht, t\u00eb gjitha fet\u00eb e kan\u00eb
\npasur p\u00ebrpar\u00ebsi ndihm\u00ebn ndaj t\u00eb varf\u00ebrve e ne-
\nvojtar\u00ebve, si pjes\u00eb e vet\u00eb besimit t\u00eb tyre. Ato
\ngjithmon\u00eb kan\u00eb nxitur e kan\u00eb theksuar p\u00ebr-
\ngjegj\u00ebsin\u00eb personale q\u00eb kemi ne t\u00eb gjith\u00eb p\u00ebr t\u00eb
\nndihmuar v\u00ebllez\u00ebrit tan\u00eb n\u00eb varf\u00ebri. P\u00ebrpara nj\u00eb
\nrealiteti t\u00eb till\u00eb, fet\u00eb nuk mund t\u00eb q\u00ebndrojn\u00eb indi-
\nferente e apatike. Madje nuk \u00ebsht\u00eb i mjaftue-
\nsh\u00ebm edhe evidentimi dhe denoncimi i k\u00ebtij reali-
\nteti. Duhet nj\u00eb veprim i fuqish\u00ebm dhe i vazhdue-
\nsh\u00ebm, si n\u00eb planin individual, ashtu edhe n\u00eb at\u00eb
\nlokal e global. Historia e t\u00eb Pasurit dhe lyp\u00ebsit
\nLlazar \u00ebsht\u00eb kuptimplote. I pasuri nuk u d\u00ebnua
\nsepse ishte i pasur, por nga m\u00ebnyra se si ai e p\u00ebr-
\nTakimi Nd\u00ebrkomb\u00ebtar Nd\u00ebrfetar \u201cPaqja \u00ebsht\u00eb gjithmon\u00eb e mundshme\u201d –
\nM\u00eb 8 shtator, n\u00eb panelin \u201cT\u00eb varfrit sot dhe besimet\u201d, foli Mitropoliti i Kor\u00e7\u00ebs Joani
\nT\u00cb V ARFRIT E KOH\u00cbS S\u00cb SOTME DHE FET\u00cb
\n(Kisha Orthodhokse dhe t\u00eb varfrit)
\ndori, ose m\u00eb mir\u00eb e keqp\u00ebrdori, pasurin\u00eb e tij. Ai
\nu d\u00ebnua pik\u00ebrisht sepse ishte indiferent dhe apa-
\ntik ndaj vuajtjes s\u00eb Llazarit. Njeriu \u00ebsht\u00eb krijuar
\njo si nj\u00eb individ, por si nj\u00eb person q\u00eb jeton n\u00eb nj\u00eb
\nkomunitet dhe ai nuk mund ta p\u00ebrmbush\u00eb i vet\u00ebm
\nq\u00ebllimin e jet\u00ebs s\u00eb tij. Duke qen\u00eb pra, qenie
\nkomunitare, ne jemi t\u00eb lidhur me nj\u00ebri-tjetrin dhe
\njet\u00ebt tona nuk mund t\u00eb jen\u00eb t\u00eb ndara, sepse nj\u00eb
\njet\u00eb egocentrike shkat\u00ebrron si veten e saj, ashtu
\nedhe t\u00eb tjer\u00ebt. Prandaj, \u00ebsht\u00eb thelb\u00ebsore p\u00ebr \u00e7do
\nt\u00eb krishter\u00eb q\u00eb gjat\u00eb gjith\u00eb jet\u00ebs s\u00eb tij t\u00eb mendoj\u00eb,
\nt\u00eb jetoj\u00eb dhe t\u00eb veproj\u00eb, jo vet\u00ebm p\u00ebr veten e tij,
\npor p\u00ebr t\u00eb gjith\u00eb njer\u00ebzit. Sepse, vet\u00ebm duke i
\nndihmuar t\u00eb tjer\u00ebt, ne mund t\u00eb ndihmojm\u00eb rea-
\nlisht veten ton\u00eb. \u201cNga i af\u00ebrmi yn\u00eb – thoshte sh\u00ebn
\nAndoni i Madh – kalon jeta dhe vdekja jon\u00eb, q\u00eb
\ndo t\u00eb thot\u00eb se ne e p\u00ebrmbushim qenien ton\u00eb n\u00eb
\nlidhjen dhe n\u00eb raportin q\u00eb ne vendosim me t\u00eb
\ntjer\u00ebt, sidomos me ata q\u00eb jan\u00eb n\u00eb nevoj\u00eb\u201d.
\nQ\u00eb n\u00eb fillimet e saj, Kisha e hershme ishte
\ne p\u00ebrfshir\u00eb t\u00ebr\u00ebsisht n\u00eb kujdesin ndaj t\u00eb varf\u00ebrve.
\nN\u00eb Veprat e Apostujve ne kemi d\u00ebshmin\u00eb, si t\u00eb
\nsh\u00ebrbes\u00ebs s\u00eb Kish\u00ebs s\u00eb Jerusalemit p\u00ebr t\u00eb var-
\nfrit, po ashtu edhe t\u00eb ndihm\u00ebs d\u00ebrguar asaj nga
\nkishat n\u00eb Azin\u00eb e V og\u00ebl dhe Maqedoni, si nj\u00eb
\nshembull i kujdesit p\u00ebr nevojtar\u00ebt brenda komu-
\nnitetit t\u00eb krishter\u00eb. Por t\u00eb krishter\u00ebt nuk kujde-
\nseshin vet\u00ebm p\u00ebr t\u00eb varfrit e tyre. Ata u sh\u00ebrbe-
\nnin t\u00eb s\u00ebmur\u00ebve, ushqenin t\u00eb uriturit, vishnin t\u00eb
\nzhveshurit, qofshin t\u00eb krishter\u00eb ose jo. Perandori
\nJulian Apostati ankohej: \u201cK\u00ebta galileas t\u00eb pafe
\nushqejn\u00eb jo vet\u00ebm t\u00eb varfrit e tyre, por edhe ta-
\nn\u00ebt po ashtu.\u201d Kisha nuk e ka braktisur kurr\u00eb
\nk\u00ebt\u00eb mision, ndon\u00ebse, si n\u00eb \u00e7do gj\u00eb t\u00eb historis\u00eb
\nnjer\u00ebzore, ka pa pasur uljet dhe ngritjet e saj.
\nN\u00eb konceptin social t\u00eb Kish\u00ebs Orthodhokse
\nthuhet: \u201cDuke vazhduar n\u00eb tok\u00eb sh\u00ebrbes\u00ebn e
\nKrishtit, i Cili e identifikoi Veten me t\u00eb varfrin
\ndhe nevojtarin, Kisha duhet t\u00eb dal\u00eb gjithmon\u00eb
\nn\u00eb mbrojtje t\u00eb t\u00eb pafuqishm\u00ebve dhe t\u00eb atyre q\u00eb
\nnuk kan\u00eb z\u00eb. Ajo duhet t\u2019i apeloj\u00eb shoq\u00ebris\u00eb p\u00ebr
\nt\u00eb siguruar nj\u00eb ndarje t\u00eb drejt\u00eb t\u00eb fryteve t\u00eb pu-
\nn\u00ebs, ku t\u00eb pasurit t\u00eb mb\u00ebshtesin t\u00eb varfrit, t\u00eb
\nsh\u00ebndetshmit t\u00eb s\u00ebmur\u00ebt, t\u00eb aft\u00ebt fizikisht t\u00eb
\npaaft\u00ebt. Mir\u00ebqenia shpirt\u00ebrore dhe mbijetesa e
\nshoq\u00ebris\u00eb jan\u00eb t\u00eb mundura vet\u00ebm n\u00ebse p\u00ebrpjekja
\np\u00ebr t\u00eb siguruar jet\u00ebn, sh\u00ebndetin dhe mir\u00ebqenien
\nminimale p\u00ebr t\u00eb gjith\u00eb qytetar\u00ebt b\u00ebhet nj\u00eb prio-
\nritet i padiskutuesh\u00ebm n\u00eb shp\u00ebrndarjen e resur-
\nseve materiale\u201d. Ne duhet t\u00eb p\u00ebrpiqemi p\u00ebr t\u2019i
\nnxitur t\u00eb gjitha pjes\u00ebt e shoq\u00ebris\u00eb, q\u00eb n\u00eb qend\u00ebr
\nt\u00eb politikave t\u00eb tyre t\u00eb ken\u00eb nevojat e pjes\u00ebs m\u00eb
\nt\u00eb varf\u00ebr. Ashtu si\u00e7 ka th\u00ebn\u00eb Mahatma Gandi
\nse: Madh\u00ebshtia e nj\u00eb kombi matet me m\u00ebny-
\nr\u00ebn sesi ai i trajton an\u00ebtar\u00ebt e tij m\u00eb t\u00eb dob\u00ebt.
\nRaporti i Krishterimit me t\u00eb varfrit, \u00ebsht\u00eb nj\u00eb
\nraport i ve\u00e7ant\u00eb. Ai \u00ebsht\u00eb nj\u00eb raport personal,
\nduke e par\u00eb ndihm\u00ebn dhe kujdesin ndaj njer\u00ebzve
\nn\u00eb nevoj\u00eb si nj\u00eb tregues t\u00eb dashuris\u00eb e dhembshu-
\nris\u00eb, si nj\u00eb tregues t\u00eb vet\u00eb besimit. Me \u00e7far\u00eb
\n\u00ebsht\u00eb e ngjashme dashuria? \u2013 pyet sh\u00ebn Agu-
\nstini. Dhe p\u00ebrgjigjet duke th\u00ebn\u00eb : Ajo ka duar
\np\u00ebr t\u00eb ndihmuar t\u00eb tjer\u00ebt. Ka k\u00ebmb\u00eb p\u00ebr t\u00eb
\nnxituar drejt t\u00eb varf\u00ebrve dhe nevojtar\u00ebve. Ka
\nsy p\u00ebr t\u00eb par\u00eb mjerimin dhe skamjen. Ka
\nvesh\u00eb p\u00ebr t\u00eb d\u00ebgjuar r\u00ebnkimet dhe hidh\u00eb-
\nrimet e njer\u00ebzve. Kjo \u00ebsht\u00eb ajo me t\u00eb cil\u00ebn
\n\u00ebsht\u00eb e ngjashme dashuria.
\nII
\nKrishterimi nuk lindi si nj\u00eb sistem politik dhe
\nme mekanizma ekonomiko-shoq\u00ebror\u00eb, p\u00ebr t\u00eb
\nndryshuar raportin e pabarabart\u00eb t\u00eb ndarjes dhe
\nzot\u00ebrimit t\u00eb pasuris\u00eb. Kisha ka sh\u00ebrbyer krye-
\nsisht si nj\u00eb bari shpirt\u00ebror, sesa nj\u00eb reformuese
\nsociale, por n\u00ebp\u00ebrmjet formimit shpirt\u00ebror ka
\narritur t\u00eb ndikoj\u00eb fuqish\u00ebm n\u00eb vet\u00eb formimin so-
\ncial, duke treguar se, pa ndryshimin shpirt\u00ebror
\ndhe moral t\u00eb njer\u00ebzve, nuk mund t\u00eb ndryshohet
\nas shoq\u00ebria. Shoq\u00ebria njer\u00ebzore nuk \u00ebsht\u00eb nj\u00eb
\nmekaniz\u00ebm, por nj\u00eb organiz\u00ebm i gjall\u00eb, ku n\u00eb
\nthemel t\u00eb saj \u00ebsht\u00eb njeriu. M\u00ebsimi social i Kish\u00ebs
\n\u00ebsht\u00eb nj\u00eb thesar diturie p\u00ebr nd\u00ebrtimin e nj\u00eb
\nshoq\u00ebrie t\u00eb drejt\u00eb dhe ku mund t\u00eb jetohet sipas
\ndrejt\u00ebsis\u00eb edhe n\u00eb kushtet dhe sfidat e shoq\u00ebris\u00eb
\nmoderne. Sipas k\u00ebtij m\u00ebsimi jeta \u00ebsht\u00eb e shenjt\u00eb
\ndhe dinjiteti i \u00e7do personi \u00ebsht\u00eb themeli i nj\u00eb
\nHir\u00ebsia e Tij, Joan Pelushi<\/p>\n
kohen nga t\u00eb krishter\u00ebt p\u00ebr t\u00eb gjitha qeniet njer\u00eb-
\nzore, kushdo qofshin ato. \u00c7do njeri, i pasur apo
\ni varf\u00ebr duhet t\u00eb ket\u00eb dhembshuri e t\u00eb jet\u00eb bujar
\nndaj atyre q\u00eb jan\u00eb n\u00eb varf\u00ebri dhe nevoj\u00eb. Sh\u00ebn
\nVasili i Madh dhe sh\u00ebn Joan Gojarti i nxisin edhe
\nt\u00eb varfrit q\u00eb t\u00eb bashk\u00ebndajn\u00eb edhe at\u00eb pak q\u00eb
\nata kan\u00eb me t\u00eb tjer\u00ebt q\u00eb nuk kan\u00eb asgj\u00eb. Megji-
\nthat\u00eb, nj\u00eb bashk\u00ebndarje vullnetare e resurseve n\u00eb
\nbot\u00ebn e sotme nuk mjafton. Nd\u00ebrtimi i nj\u00eb kulture
\npaqeje k\u00ebrkon ndryshime institucionale lokale
\ndhe globale dhe praktika t\u00eb reja ekonomike q\u00eb
\nadresojn\u00eb n\u00eb nj\u00eb nivel m\u00eb t\u00eb thell\u00eb arsyet q\u00eb
\nshkaktojn\u00eb varf\u00ebrin\u00eb. K\u00ebrkohet nj\u00eb shkrirje e
\nkultur\u00ebs s\u00eb krishter\u00eb t\u00eb dhembshuris\u00eb me
\nnjohurit\u00eb q\u00eb jan\u00eb fituar n\u00ebp\u00ebrmjet p\u00ebrvoj\u00ebs dhe
\np\u00ebrparimit t\u00eb shkencave sociale dhe ekonomike
\nn\u00eb lidhje me burimet strukturale t\u00eb varf\u00ebris\u00eb.
\nSi p\u00ebrfundim, mendoj se ne nuk jemi n\u00eb pozi-
\ncionin p\u00ebr t\u2019i sugjeruar alternativa konkrete glo-
\nbalizimit ekonomik dhe as nuk kemi ekspertiz\u00ebn
\np\u00ebr t\u00eb zhvilluar politika e praktika komplekse eko-
\nnomike p\u00ebr t\u00eb rregulluar ekonomin\u00eb globale. Por,
\nne duhet t\u00eb jemi t\u00eb pranish\u00ebm n\u00eb jet\u00ebn e p\u00ebrdit-
\nshme t\u00eb shoq\u00ebris\u00eb, p\u00ebr t\u00eb p\u00ebrhapur, jo vet\u00ebm me
\nfjal\u00eb, po me vepra dhe me shembull personal,
\nfrym\u00ebn e ngroht\u00eb t\u00eb dashuris\u00eb e dhembshuris\u00eb
\nnd\u00ebrmjet njer\u00ebzve, p\u00ebr t\u00eb mos e l\u00ebn\u00eb shoq\u00ebrin\u00eb
\nnjer\u00ebzore t\u00eb ngrij\u00eb nga era e akullt e egoizmit dhe
\nt\u00eb fragmentohet nga indiferenca e apatia. Gjitha-
\nshtu, duhet t\u00eb jemi gjithmon\u00eb t\u00eb gatsh\u00ebm e kriju-
\nes p\u00ebr t\u00eb punuar brenda proceseve e mund\u00ebsive
\nt\u00eb shoq\u00ebrive t\u00eb lira p\u00ebr t\u00eb nd\u00ebrtuar nj\u00eb struktur\u00eb
\nsociale ku i varfri t\u00eb mos jet\u00eb thjesht nj\u00eb objekt
\nl\u00ebmoshe i t\u00eb pasurit, por q\u00eb ai t\u00eb ket\u00eb shansin
\np\u00ebr t\u00eb punuar dhe p\u00ebr t\u00eb marr\u00eb pjes\u00eb n\u00eb resurset
\ne njer\u00ebzimit. N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb i varfri do t\u00eb ket\u00eb
\ndinjitet, sepse m\u00eb shum\u00eb sesa buk\u00eb, qenia njer\u00eb-
\nzore ka nevoj\u00eb p\u00ebr dinjitet dhe respekt.
\nTiran\u00eb, 8 shtator 2015
\nshoq\u00ebrie t\u00eb drejt\u00eb dhe morale. Ne besojm\u00eb se
\n\u00e7do person \u00ebsht\u00eb i \u00e7muar dhe se njer\u00ebzit jan\u00eb
\nshum\u00eb m\u00eb t\u00eb r\u00ebnd\u00ebsish\u00ebm se sendet.
\nN\u00eb ligj\u00ebrat\u00ebn e tij \u201cMbi dashurin\u00eb p\u00ebr t\u00eb
\nvarfrin\u201d, sh\u00ebn Grigor Theologu e fillon me nj\u00eb ri-
\nshikim t\u00eb virtyteve t\u00eb ndryshme t\u00eb krishtera dhe
\ne p\u00ebrfundon se mbi t\u00eb gjitha virtytet, ne duhet ta
\nshikojm\u00eb dashurin\u00eb, si t\u00eb parin dhe m\u00eb t\u00eb lartin
\nnga urdh\u00ebrimet, meqen\u00ebse ajo \u00ebsht\u00eb p\u00ebrmbledhja
\ne Ligjit dhe e profet\u00ebve dhe pjes\u00ebn m\u00eb vitale t\u00eb
\nsaj ai e gjente n\u00eb dashurin\u00eb p\u00ebr t\u00eb varfrit, si edhe
\nn\u00eb dhembshurin\u00eb p\u00ebr njer\u00ebzit. Sh\u00ebn Joan Gojarti
\nv\u00ebren se: Rregulli i jet\u00ebs s\u00eb krishter\u00eb m\u00eb t\u00eb
\np\u00ebrsosur \u00ebsht\u00eb t\u00eb k\u00ebrkosh ato gj\u00ebra q\u00eb jan\u00eb
\nn\u00eb t\u00eb mir\u00ebn e p\u00ebrbashk\u00ebt… sepse asnj\u00eb gj\u00eb
\nnuk mund ta b\u00ebj\u00eb nj\u00eb njeri imitues t\u00eb Krishtit,
\nsesa kujdesi p\u00ebr t\u00eb af\u00ebrmin e tij.
\nPrioriteti i Kish\u00ebs Orthodhokse ka qen\u00eb
\ngjithmon\u00eb Ungjilli i Mbret\u00ebris\u00eb s\u00eb Per\u00ebndis\u00eb. Por
\najo e kupton k\u00ebt\u00eb Ungjill t\u00eb Mbret\u00ebris\u00eb t\u00eb r\u00ebnd\u00eb-
\nsish\u00ebm edhe n\u00eb k\u00ebt\u00eb jet\u00eb. Prandaj \u00ebsht\u00eb p\u00ebr-
\npjekur p\u00ebr t\u00eb ruajtur balanc\u00ebn, pa kund\u00ebrv\u00ebnie
\ndhe pa zgjedhur nj\u00ebrin dhe neglizhuar tjetrin,
\nnd\u00ebrmjet Ungjillit t\u00eb Mbret\u00ebris\u00eb, ku p\u00ebrfshihet
\nvepra pastorale p\u00ebr shp\u00ebtimin e njeriut dhe
\n\u201cUngjillit Social\u201d, ku p\u00ebrfshihet ushqyerja e t\u00eb
\nvarf\u00ebrve, kujdesi sh\u00ebndet\u00ebsor e arsimor dhe
\nmbrojtja e t\u00eb dobt\u00ebve, sepse t\u00eb dyja aspektet ja-
\nn\u00eb t\u00eb r\u00ebnd\u00ebsishme dhe t\u00eb nd\u00ebrlidhura. Doni t\u00eb
\nnderoni Trupin e Shp\u00ebtimtarit? \u2013 pyet sh\u00ebn
\nJoan Gojarti, duke komentuar Ungjillin sipas
\nMattheut. Dhe p\u00ebrgjigjet: Mos e p\u00ebrbuz at\u00eb kur
\n\u00ebsht\u00eb i zhveshur. Mos e ndero brenda n\u00eb ki-
\nsh\u00eb me veshje t\u00eb m\u00ebndafshta, nd\u00ebrsa jasht\u00eb
\n\u00ebsht\u00eb lakuriq dhe i ngrir\u00eb nga t\u00eb ftoht\u00ebt. Ai
\nq\u00eb tha: \u201cKy \u00ebsht\u00eb trupi im\u201d, dhe e b\u00ebri k\u00ebshtu
\nme an\u00eb t\u00eb fjal\u00ebs s\u00eb tij, \u00ebsht\u00eb i nj\u00ebjti q\u00eb tha:
\n\u201cM\u00eb pat\u00eb t\u00eb uritur dhe m\u00eb ushqyet. Gjith\u00eb sa
\ni b\u00ebt\u00eb nj\u00ebrit prej k\u00ebtyre v\u00ebllez\u00ebrve t\u00eb mi m\u00eb t\u00eb
\nvegj\u00ebl, ma keni b\u00ebr\u00eb mua\u201d. Nderojeni at\u00eb pra,
\nduke e ndar\u00eb pasurin\u00eb me t\u00eb varfrit. Sepse
\nPer\u00ebndia nuk ka nevoj\u00eb p\u00ebr kupa t\u00eb arta,
\npor p\u00ebr shpirtra t\u00eb art\u00eb. Etika ekonomike e
\nDhiat\u00ebs s\u00eb Re reflekton mesazhin e Ungjillit t\u00eb
\nKrishtit. Per\u00ebndia \u00ebsht\u00eb sovrani mbi t\u00eb gjith\u00eb
\nkrijimin dhe bujar n\u00eb dh\u00ebnie e n\u00eb falje. Njer\u00ebzit,
\nt\u00eb krijuar sipas ikon\u00ebs s\u00eb Per\u00ebndis\u00eb, duhet t\u00eb
\nveprojn\u00eb n\u00eb t\u00eb nj\u00ebjt\u00ebn m\u00ebnyr\u00eb dhe t\u00eb jen\u00eb t\u00eb
\np\u00ebrgjegjsh\u00ebm si kujdestar\u00eb t\u00eb pasuris\u00eb s\u00eb Per\u00eb-
\nndis\u00eb. Ata duhet t\u00eb jen\u00eb bujar\u00eb me pasurin\u00eb e
\ntyre, sepse e drejta e tyre e pron\u00ebsis\u00eb nuk u jep
\natyre t\u00eb drejt\u00ebn etike p\u00ebr t\u00eb qen\u00eb t\u00eb padhembshur.
\nSh\u00ebn Joan Gojarti shkruan se t\u00eb mos jesh nj\u00eb
\nmbrojt\u00ebs i t\u00eb varf\u00ebrve \u00ebsht\u00eb \u201c\u00e7njer\u00ebzimi m\u00eb i
\nkeq\u201d. Duke qen\u00eb vet\u00eb nj\u00eb p\u00ebrkrah\u00ebs dhe mbroj-
\nt\u00ebs i t\u00eb varf\u00ebrve, predikuesi i madh, kund\u00ebr-
\nshtonte t\u00eb gjitha argumentet dinake dhe t\u00eb
\npav\u00ebrteta, me t\u00eb cilat t\u00eb pasurit e koh\u00ebs s\u00eb tij,
\nsi\u00e7 ndodh edhe me ata t\u00eb koh\u00ebs s\u00eb sotme, justifi-
\nkonin margjinalizimin e t\u00eb varf\u00ebrve dhe mos-
\ndhembshurin\u00eb e indiferenc\u00ebn e tyre ndaj atyre.
\nP\u00ebr sh\u00ebn Joan Gojartin, ashtu si duhet t\u00eb jen\u00eb
\nedhe p\u00ebr ne sot, t\u00eb varfrit jan\u00eb ikonat e Krishtit,
\nprania e Tij n\u00eb bot\u00ebn e r\u00ebn\u00eb dhe jo vet\u00ebm thjesht
\ndisa fatkeq\u00eb, p\u00ebr t\u00eb cil\u00ebt duhet pasur dhembshuri.
\nKrishti vet\u00eb \u00ebsht\u00eb identifikuar me t\u00eb varfrit.
\nP\u00ebr Kish\u00ebn Orthodhokse temat sociale kan\u00eb
\nkryesisht nj\u00eb r\u00ebnd\u00ebsi morale. Edhe sot ne po
\njetojm\u00eb n\u00eb nj\u00eb koh\u00eb t\u00eb v\u00ebshtir\u00eb, ku e gjith\u00eb bota
\n\u00ebsht\u00eb mb\u00ebrthyer nga nj\u00eb kriz\u00eb ekonomike, e
\nshkaktuar nga lakmia e njer\u00ebzve dhe pap\u00ebrgjegj-
\nshm\u00ebria e drejtuesve. Madje, n\u00eb themel, kriza
\n\u00ebsht\u00eb etike dhe morale, pasojat e saj jan\u00eb finan-
\nciare dhe ekonomike. Lakmia p\u00ebr pasuri helmon
\nmarr\u00ebdh\u00ebniet nd\u00ebrmjet njer\u00ebzve dhe m\u00ebnyrat e
\npasurimit, duke shtremb\u00ebruar drejt\u00ebsin\u00eb dhe
\nd\u00ebnuar pun\u00ebn e ndershme. Tragjedia q\u00eb po p\u00ebr-
\njetojm\u00eb sot, me kriz\u00ebn e emigrant\u00ebve, \u00ebsht\u00eb nj\u00eb
\ntregues i pasojave katastrofike t\u00eb \u00e7oroditjes glo-
\nbale, t\u00eb shtremb\u00ebrimit t\u00eb vlerave, t\u00eb manipulimit
\nt\u00eb besimit, t\u00eb individualizmit e egoizmit, t\u00eb lakmis\u00eb
\ndhe etjes p\u00ebr pushtet, t\u00eb cilat i kan\u00eb shk\u00ebputur nje-
\nr\u00ebzit nga dashuria p\u00ebr Per\u00ebndin\u00eb dhe p\u00ebr nj\u00ebri-
\ntjetrin, duke i penguar k\u00ebshtu t\u00eb pasqyrojn\u00eb n\u00eb
\njet\u00ebn e tyre dashurin\u00eb e Per\u00ebndis\u00eb p\u00ebr t\u00eb gjith\u00eb
\nkrijimin.
\nKisha Orthodhokse n\u00eb Shqip\u00ebri, ndon\u00ebse me
\nburime financiare dhe ekonomike t\u00eb kufizuara,
\nka pasur, si nj\u00eb nga prioritetet e saj m\u00eb t\u00eb r\u00ebnd\u00eb-
\nsishme, ndihm\u00ebn ndaj njer\u00ebzve n\u00eb nevoj\u00eb. N\u00ebn
\ndrejtimin e Kryepiskopit Anastas, u ngrit\u00ebn bre-
\nnda Kish\u00ebs struktura, p\u00ebr t\u00eb mund\u00ebsuar k\u00ebt\u00eb
\nndihmes\u00eb n\u00eb nj\u00eb m\u00ebnyr\u00eb institucionale. U hap\u00ebn
\nmensa p\u00ebr t\u00eb varfrit n\u00eb Tiran\u00eb e n\u00eb Kor\u00e7\u00eb, ku
\nndihmohen qindra njer\u00ebz n\u00eb nevoj\u00eb. U nxit
\nvullnetarizmi dhe nj\u00eb kultur\u00eb e dhembshuris\u00eb dhe
\ne bujaris\u00eb, q\u00eb njer\u00ebzit t\u00eb bashk\u00ebndajn\u00eb resurset
\ne tyre materiale me t\u00eb varfrit. Por, dhembshuria
\ne bujaria nuk jan\u00eb virtyte q\u00eb duhet t\u2019i praktikojn\u00eb
\nvet\u00ebm t\u00eb pasurit. K\u00ebto virtyte duhet t\u00eb prakti-<\/p>\n","protected":false},"excerpt":{"rendered":"
Material nga Tetor 2015.<\/p>\n","protected":false},"template":"","meta":{"_acf_changed":false,"inline_featured_image":false,"nentitulli":"","numri":"10 (273)","viti":"2015","muaji":"Tetor","muaji_numer":"10","dita":"","faqet":"[4, 5]","fjale_kyce":"[\"varfrit\", \"koh\u00ebs\", \"sotme\", \"fet\u00eb\", \"Kisha\"]","permbledhje":"Material nga Tetor 2015.","autori":"","kategoria":"Artikull","kryeredaktor":"Thoma Dhima"},"ngjallja_kategoria":[9653],"ngjallja_autori":[],"ngjallja_viti":[12805],"ngjallja_kryeredaktor":[9473],"class_list":["post-94771","ngjallja_article","type-ngjallja_article","status-publish","hentry","ngjallja_kategoria-artikull","ngjallja_viti-12805","ngjallja_kryeredaktor-thoma-dhima"],"acf":[],"yoast_head":"\n