{"id":61619,"date":"2020-11-28T15:49:48","date_gmt":"2020-11-28T13:49:48","guid":{"rendered":"https:\/\/fjala.info\/?p=61619"},"modified":"2020-11-28T23:39:40","modified_gmt":"2020-11-28T22:39:40","slug":"rendesia-e-pershpirtshmerise-dhe-qenesi-te-krishterimit","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/rendesia-e-pershpirtshmerise-dhe-qenesi-te-krishterimit\/","title":{"rendered":"R\u00cbND\u00cbSIA E P\u00cbRSHPIRTSHM\u00cbRIS\u00cb DHE QEN\u00cbSI T\u00cb KRISHTERIMIT"},"content":{"rendered":"

Me rastin e botimit t\u00eb tri librave t\u00eb At\u00eb Ndue Kajtazit (2)<\/em><\/strong><\/p>\n

\"\" Sht\u00ebpia botuese \u201cFaik Konica\u201d e Prishtin\u00ebs dhe Kuvendi fran\u00e7eskan i Gjakov\u00ebs nxor\u00ebn n\u00eb drit\u00eb tri libra t\u00eb At\u00eb Ndue Kajtazit, \u201cAi vet\u00eb \u00ebsht\u00eb Drita\u201d (P\u00ebrsiatje t\u00eb p\u00ebrshpirtshme) I, \u201c<\/em>\u00c7<\/em>\u00ebshtje t\u00eb identitetit t\u00eb krishter\u00eb \u201cII dhe \u201cBiseda si mund\u00ebsi njohje dhe komunikimi III\u201d. <\/em><\/p>\n

N\u00eb fillim t\u00eb librit t\u00eb dyt\u00eb \u201c<\/em>\u00c7<\/em>\u00ebshtje t\u00eb identitetit t\u00eb krishter\u00eb\u201d autori ka v\u00ebn\u00eb k\u00ebt\u00eb mendim t\u00eb<\/em> At\u00eb Anton Harapit<\/em>: <\/em><\/p>\n

\u201cTe njeriu vet\u00eb kristianizmi nd\u00ebrroi idet\u00eb, lart\u00ebsoi ndjenjat dhe sistemoi t\u00ebr\u00eb jet\u00ebn vetjake. E b\u00ebri t\u00eb mir\u00eb shpirtin e njeriut dhe k\u00ebrkoi prej tij past\u00ebrtin\u00eb edhe t\u00eb mendimit e t\u00eb d\u00ebshir\u00ebs: n\u00eb vend t\u00eb instinktit vuri nd\u00ebrgjegjen me p\u00ebrgjegj\u00ebsi; n\u00eb vend t\u00eb egoizmit dashurin\u00eb p\u00ebr t\u00eb tjer\u00ebt; n\u00eb vend t\u00eb \u00ebndjeve detyr\u00ebn; n\u00eb vend t\u00eb epsheve madhnoi virtytin[1]<\/a> […] Hiqni nga bota e qytet\u00ebruar kontributin q\u00eb ka dh\u00ebn\u00eb kristianizmi n\u00eb ide, n\u00eb ligje e zakone, n\u00eb shkenc\u00eb dhe art, n\u00eb sistemin e familjes, n\u00eb rendin shoq\u00ebror dhe vetjak, n\u00eb p\u00ebrmir\u00ebsimin moral dhe material; hiqni t\u00eb gjitha k\u00ebto dhe kultura moderne nuk mbetet m\u00eb ajo, por nj\u00eb skelet i zbeht\u00eb, nj\u00eb mozaik pa unitet, nj\u00eb send pa kuptim[2]<\/a><\/em>\u201d.<\/p>\n

AT\u00cb ANTON HARAPI<\/em><\/strong><\/p>\n

\u2013 Fjal\u00eb paraprake \u2013 <\/em><\/p>\n

Shkruan: Anton Nik\u00eb Berisha<\/strong><\/p>\n

N\u00eb librin – \u00c7<\/em>\u00ebshtje t\u00eb identitetit t\u00eb krishter\u00eb<\/em> at\u00eb Ndue Kajtazi merr n\u00eb v\u00ebshtrim disa nga dukurit\u00eb e r\u00ebnd\u00ebsishme t\u00eb besimit t\u00eb krishter\u00eb n\u00eb Hyjin dhe n\u00eb Birin e tij, Krishtin, duke u nd\u00ebrlidhur n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb me nj\u00eb tradit\u00eb ton\u00eb t\u00eb pasur q\u00eb z\u00eb fill nga Pasth\u00ebnia<\/em> e Gjon Buzukut t\u00eb botuar m\u00eb 1555 n\u00eb \u201cMesharin\u201d e tij, t\u00eb pasuruar pastaj me Parath\u00ebniet<\/em> dhe Pasth\u00ebniet<\/em> e Pjet\u00ebr Budit, t\u00eb botuar n\u00eb vepra \u201cDoktrina e krishter\u00eb\u201d (1618), \u201cPasqyra e t\u00eb rr\u00ebfyemit\u201d (1621) dhe \u201cRituali roman\u201d (1621), t\u00eb vepr\u00ebs s\u00eb Pjet\u00ebr Bogdanit \u201cCuneus prophetarum\u201d \u2013 \u201c\u00c7eta e profet\u00ebve[3]<\/a>\u201d, e botuar n\u00eb vitin 1685, t\u00eb veprave t\u00eb at\u00eb Anton Harapi \u201cVler\u00eb shpirt\u00ebrore[4]<\/a>\u201d (Shkod\u00ebr 1936) dhe \u201cNjisimi kombt\u00e1r dhe ideali kombt\u00e1r\u201d \u2013 1977[5]<\/a> e t\u00eb shum\u00eb pasardh\u00ebs t\u00eb tyre. Natyrisht, at\u00eb Ndue Kajtazi u qaset, i v\u00ebshtron dhe i ndri\u00e7on dukurit\u00eb t\u00eb lidhura ngusht\u00eb me kushtet e me rrethanat e koh\u00ebs son\u00eb e t\u00eb veprimit t\u00eb tij si bari shpirt\u00ebror.<\/p>\n

Qen\u00ebsin\u00eb e besimit t\u00eb krishter\u00eb n\u00eb Hyjin dhe n\u00eb Birin e tij, Krishtin, autori e v\u00ebshtron nga aspekte t\u00eb shumta. Ai thekson se Krishti b\u00ebhet nj\u00ebsues i Trinis\u00eb s\u00eb Shenjt\u00eb n\u00eb rrafshin e duksh\u00ebm, tok\u00ebsor dhe erdhi n\u00eb jet\u00ebn e njeriut, si\u00e7 thot\u00eb papa Benedikti XVI, \u201c[…] si buk\u00eb e jet\u00ebs p\u00ebr t\u2019u ngr\u00ebn\u00eb, p\u00ebr t\u2019u p\u00ebrdorur nga ne. Kjo \u00ebsht\u00eb m\u00ebnyra e tij p\u00ebr t\u00eb na dashur[6]<\/a>\u201d.<\/p>\n

Pra, Krishti dhe kryq\u00ebzimi i tij shprehin dashurin\u00eb, mir\u00ebsin\u00eb, jan\u00eb rruga e shp\u00ebtimit t\u00eb njeriut: \u201cV\u00ebrtet, dikur ishit err\u00ebsir\u00eb, por tash jeni drit\u00eb n\u00eb Zot\u00ebrin\u00eb. Jetoni si bij t\u00eb drit\u00ebs\u201d (Ef 5, 8 ), po shprehin dhe di\u00e7ka m\u00eb shum\u00eb, si\u00e7 thuhet n\u00eb Letr\u00ebn e dyt\u00eb t\u00eb Sh\u00ebn Palit drejtuar Timoteut: \u201cKrishti e asgj\u00ebsoi vdekjen dhe e b\u00ebri t\u00eb ndris\u00eb jet\u00ebn dhe pavdek\u00ebsin\u00eb\u201d (2Tim, 1, 10). Rreth k\u00ebsaj papa Gjon Pali II thoshte: \u201cKrishti, duke vuajtur p\u00ebr t\u00eb gjith\u00eb ne, ka paraqitur nj\u00eb kuptim t\u00eb ri t\u00eb vuajtjes; e ka v\u00ebn\u00eb n\u00eb nj\u00eb p\u00ebrmas\u00eb t\u00eb re, n\u00eb nj\u00eb rregull t\u00eb ri: n\u00eb at\u00eb t\u00eb dashuris\u00eb […] \u00cbsht\u00eb dashuria q\u00eb e djeg dhe e zhb\u00ebn t\u00eb keqen me flak\u00ebn e dashuris\u00eb dhe nxjerr dhe prej m\u00ebkatit forma t\u00eb mira t\u00eb shumta lul\u00ebzimi[7]<\/a>\u201d.<\/p>\n

P\u00ebrmes librit \u00c7<\/em>\u00ebshtje t\u00eb identitetit t\u00eb krishter\u00eb<\/em> at\u00eb Ndue Kajtazi v\u00eb n\u00eb dukje se ne kemi identitetin 2000-vje\u00e7ar, t\u00eb cilin as nuk do ta nd\u00ebrrojm\u00eb, as nuk i lejojm\u00eb tjet\u00ebr kujt q\u00eb t\u00eb na e nd\u00ebrroj\u00eb, apo t\u00eb na quaj\u00eb ndryshe, p\u00ebrve\u00e7 ashtu si\u00e7 jemi.<\/p>\n

Duke u nj\u00ebsuar me dashurin\u00eb e Hyjit dhe t\u00eb Birit t\u00eb tij, Krishtit: Duaje Zotin, Hyjin t\u00ebnd, me gjith\u00eb zem\u00ebr<\/em> (Mt 22, 37), n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb b\u00ebhet nj\u00ebsimi dhe me dashurin\u00eb e njeriut, pra me dashurin\u00eb e tjetrit: Duaje t\u00eb af\u00ebrmin t\u00ebnd porsi vetveten <\/em>(Mt 22, 39). Them k\u00ebshtu p\u00ebr arsye se Hyji \u00ebsht\u00eb dashuri, si\u00e7 thuhet n\u00eb letr\u00ebn e par\u00eb t\u00eb Gjonit (4, 11 \u2013 16):<\/p>\n

N\u00ebse e duam nj\u00ebri \u2013 tjetrin,
\n<\/em>Hyji mbetet n\u00eb ne
\n<\/em>dhe dashuria e tij n\u00eb ne \u00ebsht\u00eb e p\u00ebrkryer […]
\n<\/em>Hyji \u00ebsht\u00eb dashuri,
\n<\/em>dhe, kush mbetet n\u00eb dashuri,
\n<\/em>mbetet n\u00eb Hyjin
\n<\/em>dhe Hyji mbetet n\u00eb t\u00eb.<\/em><\/p>\n

Pik\u00ebrisht dashuria ndaj tjetrit dhe flijimi p\u00ebr t\u00eb e b\u00ebn njeriun t\u00eb shenjt\u00eb, si\u00e7 thoshte N\u00ebna Tereze: \u201dSecili \u00ebsht\u00eb krijuar t\u00eb jet\u00eb i shenjt\u00eb. Jemi krijuar p\u00ebr t\u00eb nj\u00ebjtin q\u00ebllim. T\u00eb duam e t\u00eb jemi t\u00eb dashur. Jemi krijuar p\u00ebr gj\u00ebra t\u00eb m\u00ebdha. Zoti e provon madh\u00ebrin\u00eb e vet duke e shfryt\u00ebzuar asgj\u00ebn\u00eb (hi\u00e7in) ton\u00eb. Kjo (gj\u00eb) \u00ebsht\u00eb mjaft e qart\u00eb. Bota \u00ebsht\u00eb plot me shenjt\u00ebr t\u00eb gjall\u00eb. Jam e lumtur q\u00eb ti e sheh Krishtin n\u00eb mua pse un\u00eb e shoh At\u00eb n\u00eb ty[8]<\/a>\u201d.<\/p>\n

Me pak fjal\u00eb, at\u00eb Ndue Kajtazi qen\u00ebsin\u00eb e p\u00ebrshpirtshm\u00ebris\u00eb dhe qen\u00ebsin\u00eb e krishterimit e v\u00ebshtron n\u00eb drit\u00ebn e asaj q\u00eb pati th\u00ebn\u00eb at\u00eb Anton Harapi, duke e konkretizuar me nj\u00eb varg shembujsh: \u201cTe njeriu vet\u00eb kristianizmi nd\u00ebrroi idet\u00eb, lart\u00ebsoi ndjenjat dhe sistemoi t\u00ebr\u00eb jet\u00ebn vetjake […][9]<\/a> Hiqni nga bota e qytet\u00ebruar kontributin q\u00eb ka dh\u00ebn\u00eb kristianizmi n\u00eb ide, n\u00eb ligje e zakone, n\u00eb shkenc\u00eb dhe art, n\u00eb sistemin e familjes, n\u00eb rendin shoq\u00ebror dhe vetjak, n\u00eb p\u00ebrmir\u00ebsimin moral dhe material; hiqni t\u00eb gjitha k\u00ebto dhe kultura moderne nuk mbetet m\u00eb ajo, por nj\u00eb skelet i zbeht\u00eb, nj\u00eb mozaik pa unitet, nj\u00eb send pa kuptim[10]<\/a>\u201d.<\/p>\n

Nj\u00eb nga mesazhet e qen\u00ebsish\u00ebm t\u00eb at\u00eb Ndue Kajtazit: \u00ebsht\u00eb koha kur shqiptari duhet ta gjej\u00eb vetveten, identitetin e vet n\u00eb jet\u00ebn e p\u00ebrditshme, ta p\u00ebrligj k\u00ebt\u00eb me veprim e me flijim e t\u00eb mos mbes\u00eb gjith\u00eb kjo vet\u00ebm si pohim dhe fjal\u00eb, po ky identitet t\u00eb forcohet mbi baz\u00ebn e asaj q\u00eb Krishti b\u00ebri p\u00ebr Kish\u00ebn, si\u00e7 thuhet n\u00eb Letr\u00ebn e Sh\u00ebn Palit drejtuar Efesian\u00ebve: \u201cKrishti e ka dashur Kish\u00ebn dhe e ka flijuar vetveten p\u00ebr ta b\u00ebr\u00eb t\u00eb shenjt\u00eb at\u00eb\u201d <\/em>(Ef 5, 25).<\/p>\n

N\u00eb p\u00ebrmbyllje t\u00eb k\u00ebsaj Fjale paraprake<\/em> p\u00ebr vepr\u00ebn \u00c7<\/em>\u00ebshtje t\u00eb identitetit t\u00eb krishter\u00eb<\/em> t\u00eb at\u00eb Ndue Kajtazit po theksoj se n\u00eb t\u00ebr\u00ebsi at\u00eb e p\u00ebrshkon fryma e mendimit t\u00eb N\u00ebn\u00ebs Tereze q\u00eb njer\u00ebzit duhet t\u00eb jen\u00eb t\u00eb p\u00ebrshpirtsh\u00ebm dhe t\u00eb p\u00ebrvuajtur, t\u00eb ken\u00eb zem\u00ebr t\u00eb mir\u00eb e t\u00eb past\u00ebr p\u00ebr arsye se kur jan\u00eb t\u00eb till\u00eb mund ta shohin Hyjin, mund ta shuajn\u00eb etjen e Krishtit t\u00eb kryq\u00ebzuar, dhe mund t\u2019u ndihmojn\u00eb t\u00eb tjer\u00ebve: \u201cNuk mund t\u2019u japim asgj\u00eb t\u00eb tjer\u00ebve n\u00ebse jeta jon\u00eb nuk \u00ebsht\u00eb plot e p\u00ebrplot me dashuri t\u00eb Hyjit, n\u00ebse zemrat tona nuk jan\u00eb t\u00eb pastra. Krishti ka th\u00ebn\u00eb: \u2018Lum ata q\u00eb i kan\u00eb zemrat e pastra p\u00ebr arsye se e shohin Zotin\u2019 (Mt 5, 8). N\u00ebse nuk e shohim Zotin, \u00ebsht\u00eb v\u00ebshtir\u00eb ta duam nj\u00ebri – tjetrin[11]<\/a>\u201d.<\/p>\n

Jam i bindur se kjo vep\u00ebr me cil\u00ebsit\u00eb q\u00eb ka do t\u00eb mir\u00ebpritet nga lexuesi.<\/p>\n

Prishtin\u00eb, tetor 2020<\/em><\/p>\n

\n

[1]<\/a>At\u00eb Anton Harapi, Njisimi kombt\u00e1r dhe ideali kombt\u00e1r.<\/em> Zgjodhi dhe p\u00ebrgatiti p\u00ebr shtyp Anton Nik\u00eb Berisha, Kuvendi fran\u00e7eskan i Gjakov\u00ebs, Gjakov\u00eb 1977, f. 277.<\/p>\n

[2]<\/a> Anton Harapi, Vler\u00eb shpirt\u00ebrore.<\/em> Shpresa & Faik Konica, Prishtin\u00eb 2003, f. 73.<\/p>\n

[3]<\/a> Shih Cunesu prophetarum<\/em> a Pietro Bogdano. Pata MDCLXXXV. Mit einem Beitrag von Giuseppe Valentini und Martin Camaj. Dr. Dr. Rudof Tofenik \u2013 M\u00fcnchen 1977. Shih dhe Pjet\u00ebr Bogdani, Cuneus Prophetarum<\/em> (\u00c7eta e profet\u00ebve). Botim kritik me nj\u00eb studim hyr\u00ebs, facsimile t\u00eb origjinalit, transkriptimi e sh\u00ebnime p\u00ebrgatitur nga Anila Omari. Akademia e shkencave e Shqip\u00ebris\u00eb. Instituti i gjuh\u00ebsis\u00eb dhe i let\u00ebrsis\u00eb. Tiran\u00eb 2005.<\/p>\n

[4]<\/a> Shih botimin e m\u00ebvonshme Anton Harapi, Vler\u00eb shpirt\u00ebrore.<\/em> Shpresa & Faik Konica, Prishtin\u00eb 2003.<\/p>\n

[5]<\/a> Shih At\u00eb Anton Harapi, Njisimi kombt\u00e1r dhe ideali kombt\u00e1r.<\/em> Zgjodhi dhe p\u00ebrgatiti p\u00ebr shtyp Anton Nik\u00eb Berisha, Kuvendi fran\u00e7eskan i Gjakov\u00ebs, Gjakov\u00eb 1977.<\/p>\n

[6]<\/a> Madre Teresa, La mia regola.<\/em> Fabbri editori. Sulla collana I classici dello spirito. R. C. S. Libri S.p.A., Milano 1997, f. 134.<\/p>\n

[7]<\/a> Giovanni Paolo II, Memoria e identit\u00e0<\/em>. Introduzione Joseph Ratzinger Papa Benedetto XVI. Rizolli Corriere della sera. Edizione speciale. RCS Quotidiani, Milano 2010, f. 199. Shih dhe Parole di Benedetto<\/em>. La visione della Chiesa e del mondo negli interventi di Joseph Ratzinger Ancora, Milano (aprile 2005), f. 22.<\/p>\n

[8]<\/a> Franca Zambonini,. <\/em>Teresa di Calcutta. La matita di Dio<\/em>, vep. e p\u00ebrm., f. 168.<\/p>\n

[9]<\/a>At\u00eb Anton Harapi, Njisimi kombt\u00e1r dhe ideali kombt\u00e1r.<\/em> Zgjodhi dhe p\u00ebrgatiti p\u00ebr shtyp Anton Nik\u00eb Berisha, Kuvendi fran\u00e7eskan i Gjakov\u00ebs, Gjakov\u00eb 1977, f. 277.<\/p>\n

[10]<\/a> Anton Harapi, Vler\u00eb shpirt\u00ebrore.<\/em> Shpresa & Faik Konica, Prishtin\u00eb 2003, f. 73.<\/p>\n

[11]<\/a> Shih origjinalin The Joy in Loving. A Guide to Daily Living \u00ebith Mother Theresa<\/em>, edited, by Jaya Chaliha and Ed\u00ebard Le Joly, Viking Penguin, Ne\u00eb Delhi (IND) 1996; cituar sipas Gloria Germani, Teresa di Calcutta una mistica tra Oriente e Occidente.<\/em> Paoline. Milano 2003, f. 170.<\/p>\n","protected":false},"excerpt":{"rendered":"

Me rastin e botimit t\u00eb tri librave t\u00eb At\u00eb Ndue Kajtazit (2) Sht\u00ebpia botuese \u201cFaik Konica\u201d e Prishtin\u00ebs dhe Kuvendi fran\u00e7eskan i Gjakov\u00ebs nxor\u00ebn n\u00eb drit\u00eb tri libra t\u00eb At\u00eb Ndue Kajtazit, \u201cAi vet\u00eb \u00ebsht\u00eb Drita\u201d (P\u00ebrsiatje t\u00eb p\u00ebrshpirtshme) I, \u201c\u00c7\u00ebshtje t\u00eb identitetit t\u00eb krishter\u00eb \u201cII dhe \u201cBiseda si mund\u00ebsi njohje dhe komunikimi III\u201d. 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