Arsyetimi biblik nuk \u00ebsht\u00eb nj\u00eb akt gjyq\u00ebsor. Nuk ka asnj\u00eb paralele midis drejt\u00ebsis\u00eb s\u00eb gjykatave njer\u00ebzore dhe drejt\u00ebsis\u00eb s\u00eb Zotit. Arsyetimi i Zotit vjen nga nj\u00eb veprim krijues i Zotit, p\u00ebrmes t\u00eb cilit krijohet nj\u00eb njeri i ri sipas Zotit me drejt\u00ebsi dhe shenjt\u00ebri t\u00eb v\u00ebrtet\u00eb (Efesian\u00ebve 4:24). Arsyetimi biblik nuk i ngjan nj\u00eb akti gjyq\u00ebsor, sepse edhe n\u00eb nj\u00eb gjykat\u00eb njer\u00ebzore pala fajtore nuk \u00ebsht\u00eb par\u00eb e pafajshme.<\/p>\n
JUSTIFIKIMI biblik i referohet kushtit t\u00eb ri q\u00eb u p\u00ebrket atyre q\u00eb besojn\u00eb (prehen) n\u00eb Krishtin p\u00ebrmes s\u00eb v\u00ebrtet\u00ebs s\u00eb ungjillit (besimit), si rezultat i nj\u00eb akti krijues t\u00eb Zotit, dhe njeriu i gjeneruar tek Adami, fajtor para Zotit, pas duke vdekur me Krishtin \u00ebsht\u00eb krijuar (b\u00ebr\u00eb) nj\u00eb njeri i ri i drejt\u00eb, pa faj dhe nd\u00ebshkim<\/p>\n
Dihet q\u00eb fjal\u00ebt ‘e justifikuar’ dhe ‘drejt\u00ebsi’ jan\u00eb p\u00ebrkthime t\u00eb fjal\u00ebve t\u00eb ngjashme greke (folja dikaio\u00f5, p\u00ebr t\u00eb b\u00ebr\u00eb, deklaruar drejt, p\u00ebrligj; em\u00ebr, dikaiosune, drejt\u00ebsi; mbiem\u00ebr, Dikaios, thjesht). Kur Zoti e justifikon njeriun \u00ebsht\u00eb sepse Ai krijoi nj\u00eb njeri t\u00eb ri, dometh\u00ebn\u00eb njeriu i ri \u00ebsht\u00eb krijuar i drejt\u00eb dhe p\u00ebr k\u00ebt\u00eb arsye Zoti e deklaron at\u00eb t\u00eb jet\u00eb i drejt\u00eb dhe i drejt\u00eb.<\/p>\n
Nj\u00eb akt gjyq\u00ebsor ose akt i but\u00ebsis\u00eb nuk do t\u00eb vendoste kurr\u00eb kushtin e drejt\u00ebsis\u00eb (pafaj\u00ebsis\u00eb) q\u00eb i p\u00ebrket krijes\u00ebs s\u00eb re. Njeriu i ri i gjeneruar n\u00eb Krisht deklarohet vet\u00ebm sepse ai \u00ebsht\u00eb n\u00eb t\u00eb v\u00ebrtet\u00eb pa faj, dometh\u00ebn\u00eb njeriu i ri \u00ebsht\u00eb bir i Bindjes, e cila bie n\u00eb kontrast me gjendjen e tij t\u00eb vjet\u00ebr: fajtor, i d\u00ebnuesh\u00ebm, bir i zem\u00ebrimit dhe mosbindjes.P\u00ebr shum\u00eb teolog\u00eb, dhe midis tyre ne theksojm\u00eb E. H. Bancroft, justifikimi \u00ebsht\u00eb:<\/p>\n
‘Akti gjyq\u00ebsor i Zotit, me an\u00eb t\u00eb t\u00eb cilit ai q\u00eb vendos besimin e tij te Krishti shpallet i drejt\u00eb n\u00eb syt\u00eb e Tij dhe i lir\u00eb nga \u00e7do faj dhe nd\u00ebshkim’<\/em><\/span> \u200b\u200bBancroft, Emery H., Elementary Theology, 3rd Ed, 1960, P\u00ebrshtypja e Dhjet\u00eb , 2001, Editora Batista Regular, Faqja 255.<\/p>\n P\u00ebr Scofield, edhe pse i justifikuar, besimtari \u00ebsht\u00eb akoma m\u00ebkatar. Zoti e trajton at\u00eb si t\u00eb drejt\u00eb, por kjo nuk do t\u00eb thot\u00eb q\u00eb Zoti e b\u00ebn dik\u00eb t\u00eb drejt\u00eb.<\/p>\n “P\u00ebrligjja \u00ebsht\u00eb nj\u00eb veprim i njohjes hyjnore dhe nuk do t\u00eb thot\u00eb ta b\u00ebsh nj\u00eb person t\u00eb drejt\u00eb” <\/span><\/em>Scofield, C. I., Scofield Bible with References, Romak\u00ebve 3: 28.<\/p>\n Duket se justifikimi nuk \u00ebsht\u00eb nj\u00eb akt gjyq\u00ebsor. Nuk ka asnj\u00eb paralele midis drejt\u00ebsis\u00eb s\u00eb gjykatave njer\u00ebzore dhe drejt\u00ebsis\u00eb s\u00eb Zotit. Arsyetimi vjen nga nj\u00eb akt krijues i Zotit, p\u00ebrmes t\u00eb cilit gjenerohet njeriu i ri, sipas Zotit n\u00eb drejt\u00ebsi dhe shenjt\u00ebri t\u00eb v\u00ebrtet\u00eb (Efesian\u00ebve 4:24). Arsyetimi nuk \u00ebsht\u00eb nj\u00eb akt gjyq\u00ebsor, sepse edhe n\u00eb nj\u00eb gjykat\u00eb njer\u00ebzore personi fajtor nuk mund t\u00eb deklarohet i pafajsh\u00ebm.<\/p>\n Justifikimi b\u00ebhet p\u00ebrmes s\u00eb v\u00ebrtet\u00ebs s\u00eb ungjillit, dometh\u00ebn\u00eb p\u00ebrmes besimit (ungjillit) q\u00eb iu dha dikur shenjtor\u00ebve. Nuk \u00ebsht\u00eb \u2018besimi\u2019 q\u00eb njeriu depoziton te Zoti q\u00eb e justifikon at\u00eb, por justifikimi vjen nga message mesazhi i ungjillit \u2019(besimi) q\u00eb p\u00ebrmban fuqin\u00eb q\u00eb i jep jet\u00eb njeriut t\u00eb ri (Rom. 1:16 -17).<\/p>\n Nj\u00eb fuqi e till\u00eb u jepet atyre q\u00eb besojn\u00eb (besim), dometh\u00ebn\u00eb ata q\u00eb prehen n\u00eb Krishtin, Ai q\u00eb ka fuqin\u00eb t’i b\u00ebj\u00eb f\u00ebmij\u00ebt e Adamit f\u00ebmij\u00eb p\u00ebr Vet\u00eb (Gjoni 1:12 -13). Kjo \u00ebsht\u00eb arsyeja pse Pali thot\u00eb se drejt\u00ebsia e Zotit \u00ebsht\u00eb \u2018besimi n\u00eb besim\u2019.<\/p>\n P\u00ebr Scofield, Zoti nuk e b\u00ebn nj\u00eb person t\u00eb drejt\u00eb, por vet\u00ebm e njeh dhe e trajton at\u00eb si t\u00eb drejt\u00eb. Tani fjala e p\u00ebrkthyer me justifikim \u00ebsht\u00eb t\u00eb b\u00ebsh, t\u00eb b\u00ebsh, t\u00eb shpall\u00ebsh t\u00eb drejt\u00eb dhe duke krijuar njeriun e ri n\u00eb Krishtin, Zoti i b\u00ebn t\u00eb gjitha gj\u00ebrat t\u00eb reja. N\u00eb Krishtin shfaqet nj\u00eb njeri i ri, me nj\u00eb gjendje t\u00eb re dhe n\u00eb nj\u00eb koh\u00eb t\u00eb re!<\/p>\n Njeriu i ri \u00ebsht\u00eb krijuar me drejt\u00ebsi dhe shenjt\u00ebri t\u00eb v\u00ebrtet\u00eb, dhe p\u00ebr k\u00ebt\u00eb arsye deklarata q\u00eb Zoti b\u00ebn bie mbi krijes\u00ebn e re, kurr\u00eb mbi plakun e gjeneruar n\u00eb Adam. Zoti nuk \u00ebsht\u00eb njeriu q\u00eb t\u00eb g\u00ebnjej\u00eb. Ai nuk deklaron g\u00ebnjeshtra. Vet\u00ebm t\u00eb drejt\u00ebt shpallen t\u00eb drejt\u00eb. N\u00ebse Zoti e njeh dhe e shpall nj\u00eb person t\u00eb drejt\u00eb, edhe pse nuk ishte i till\u00eb, nuk do t\u00eb ishte e v\u00ebrtet\u00eb.<\/p>\n Sidoqoft\u00eb, ne e dim\u00eb q\u00eb Zoti \u00ebsht\u00eb i v\u00ebrtet\u00eb dhe nuk do t\u00eb vendoste nj\u00eb g\u00ebnjesht\u00ebr:<\/p>\n “K\u00ebshtu q\u00eb p\u00ebr dy gj\u00ebra t\u00eb pandryshueshme, n\u00eb t\u00eb cilat \u00ebsht\u00eb e pamundur t\u00eb g\u00ebnjej\u00eb Zoti, t\u00eb kemi ngush\u00ebllim t\u00eb patundur, ne q\u00eb gjejm\u00eb streh\u00ebn ton\u00eb p\u00ebr t\u00eb ruajtur shpres\u00ebn e propozuar”<\/strong> (Hebr. 6:18).<\/p>\n Louis Berkhof n\u00eb Teologjin\u00eb e tij Sistematike p\u00ebrcakton justifikimin si nj\u00eb akt gjyq\u00ebsor, i cili ndryshon nga konsideratat e m\u00ebsip\u00ebrme:<\/p>\n “P\u00ebrligjja \u00ebsht\u00eb nj\u00eb veprim gjyq\u00ebsor i Zotit, n\u00eb t\u00eb cilin Ai deklaron, bazuar n\u00eb drejt\u00ebsin\u00eb e Jezu Krishtit, se t\u00eb gjitha pretendimet e ligjit [si n\u00eb aspektin e asaj q\u00eb Ligji k\u00ebrkon prej nesh n\u00eb form\u00ebn e bindjes pozitive dhe gjykimit t\u00eb m\u00ebkatarit p\u00ebr d\u00ebnimin dhe vdekjen] jan\u00eb t\u00eb k\u00ebnaqur me nj\u00eb shikim ndaj m\u00ebkatarit “.<\/span><\/em> Idem<\/p>\n Ashtu si n\u00eb nj\u00eb gjykat\u00eb njer\u00ebzore personi fajtor nuk mund t\u00eb lirohet ose t\u00eb mos nd\u00ebshkohet, ashtu edhe Zoti nuk i justifikon t\u00eb ligjt\u00eb, sepse nj\u00eb veprim i till\u00eb do t\u00eb ishte padrejt\u00ebsi.<\/p>\n \u201cJu do t\u00eb largoheni nga fjal\u00ebt e g\u00ebnjeshtr\u00ebs dhe nuk do t\u00eb vrisni t\u00eb pafajshmin dhe t\u00eb drejtin; sepse un\u00eb nuk do t\u00eb justifikoj t\u00eb pabesin “(<\/strong>Da 23: 7).<\/p>\n Kjo \u00ebsht\u00eb arsyeja pse kur beson n\u00eb Krishtin, njeriu vdes me Krishtin, sepse nd\u00ebshkimi i vendosur nuk mund t\u00eb kaloj\u00eb nga personi i shkel\u00ebsit (Rom. 7: 4). Vet\u00ebm ai q\u00eb ka vdekur \u00ebsht\u00eb i justifikuar nga m\u00ebkati.\u00a0“Sepse ai q\u00eb ka vdekur \u00ebsht\u00eb i shfaj\u00ebsuar nga m\u00ebkati” <\/strong>(Rom. 6: 7).<\/p>\n Kjo do t\u00eb thot\u00eb q\u00eb Zoti kurr\u00eb nuk i shpall t\u00eb ligjt\u00eb t\u00eb drejt\u00eb, dometh\u00ebn\u00eb njer\u00ebzit e lindur pas far\u00ebs s\u00eb Adamit nuk do t\u00eb justifikohen kurr\u00eb nga Zoti. Vet\u00ebm ata q\u00eb kan\u00eb lindur p\u00ebrs\u00ebri n\u00eb Krisht jan\u00eb shpallur t\u00eb drejt\u00eb, sepse ata vdiq\u00ebn me Krishtin dhe nj\u00eb krijes\u00eb e re ringjallet.<\/p>\n Zoti deklaron vet\u00ebm t\u00eb drejt\u00eb ata q\u00eb ringjallen s\u00eb vdekuri me Krishtin, p\u00ebr t\u00eb nj\u00eb njeri<\/strong> i ri \u00ebsht\u00eb mbjell\u00eb sipas far\u00ebs s\u00eb pakorruptueshme, fara e Adamit t\u00eb fundit: Krishti (Is 61: 3).<\/p>\n","protected":false},"excerpt":{"rendered":" Arsyetimi biblik nuk i ngjan nj\u00eb akti gjyq\u00ebsor, sepse edhe n\u00eb nj\u00eb gjykat\u00eb njer\u00ebzore pala fajtore nuk \u00ebsht\u00eb par\u00eb e pafajshme.<\/p>\n","protected":false},"author":1,"featured_media":103,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[1],"tags":[26],"class_list":["post-102","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-sem-categoria","tag-justifikimit"],"acf":[],"_links":{"self":[{"href":"https:\/\/estudobiblico.org\/sq\/wp-json\/wp\/v2\/posts\/102","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/estudobiblico.org\/sq\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/estudobiblico.org\/sq\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/estudobiblico.org\/sq\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/estudobiblico.org\/sq\/wp-json\/wp\/v2\/comments?post=102"}],"version-history":[{"count":0,"href":"https:\/\/estudobiblico.org\/sq\/wp-json\/wp\/v2\/posts\/102\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/estudobiblico.org\/sq\/wp-json\/wp\/v2\/media\/103"}],"wp:attachment":[{"href":"https:\/\/estudobiblico.org\/sq\/wp-json\/wp\/v2\/media?parent=102"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/estudobiblico.org\/sq\/wp-json\/wp\/v2\/categories?post=102"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/estudobiblico.org\/sq\/wp-json\/wp\/v2\/tags?post=102"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}