“N\u00ebse Ai nuk d\u00ebshiron q\u00eb kjo t\u00eb ndodh\u00eb, pse e v\u00ebn\u00eb at\u00eb pem\u00eb n\u00eb mes t\u00eb kopshtit – dhe jo jasht\u00eb mureve t\u00eb Paradise *” Veronika vendos p\u00ebr Die, Paulo Coelho. P\u00ebr Mari, personazh n\u00eb romanin “Veronika vendos p\u00ebr Die ‘, shkrimtari Paulo Coelho, d\u00ebbimi nga kopshti i Edenit e \u00e7iftit ishte arbitrar dhe i pa baz\u00eb ligjore” … Vet\u00ebm p\u00ebr shkeljen e ligjit arbitrare, pa ndonj\u00eb baz\u00eb ligjore nuk ha fryt i “Ditto t\u00eb mir\u00eb dhe t\u00eb keqe. Megjithat\u00eb, pyetja e m\u00ebsip\u00ebrme mund t\u00eb formulohet pa frik\u00ebn e ndonj\u00eb nd\u00ebshkimi, ose i cili \u00ebsht\u00eb duke kryer nj\u00eb sakrilegj apo blasfemi. Q\u00ebllimi p\u00ebr t\u00eb dini pse Per\u00ebndia e vuri pema e dijes s\u00eb mir\u00eb dhe t\u00eb keq n\u00eb mes t\u00eb kopshtit pa ndonj\u00eb penges\u00eb q\u00eb penguar njeriun p\u00ebr t\u00eb hyr\u00eb n\u00eb at\u00eb, megjithat\u00eb, \u00ebsht\u00eb e kujdesshme q\u00eb t\u00eb theksohet se akti i k\u00ebrkuar nj\u00eb pyetje, dhe n\u00eb var\u00ebsi t\u00eb i cili b\u00ebn pyetjen, mund t\u00eb sht\u00ebpis\u00eb m\u00eb t\u00eb larmishme n\u00eb q\u00ebllimet e tyre fryrje.<\/p>\n
Pse Per\u00ebndia e vuri pema e njohjes t\u00eb s\u00eb mir\u00ebs dhe t\u00eb keqes n\u00eb mes t\u00eb kopshtit?<\/p>\n
Kjo pyetje nuk duhet t\u00eb b\u00ebhet vet\u00ebm nga ateist\u00ebt, skeptik\u00ebt, magjistar\u00ebt, spiritualists dhe rrymave t\u00eb tjera t\u00eb mendimtar\u00ebve laike, por ajo duhet t\u00eb b\u00ebhet kryesisht nga t\u00eb krishter\u00ebt. Un\u00eb nuk do t\u00eb thot\u00eb ‘t\u00eb krishter\u00eb’ me bosht p\u00ebrmes fes\u00eb, moralit, ose formalitet, por ata q\u00eb n\u00eb t\u00eb v\u00ebrtet\u00eb besojn\u00eb n\u00eb doktrin\u00ebn e Krishtit.<\/p>\n
Pyetja mund t\u00eb formulohet pa frik\u00ebn e ndonj\u00eb nd\u00ebshkimi, ose i cili \u00ebsht\u00eb duke kryer nj\u00eb sakrilegj apo blasfemi. Q\u00ebllimi p\u00ebr t\u00eb dini pse Per\u00ebndia e vuri pema e dijes s\u00eb mir\u00eb dhe t\u00eb keq n\u00eb mes t\u00eb kopshtit pa ndonj\u00eb penges\u00eb q\u00eb penguar njeriun p\u00ebr t\u00eb hyr\u00eb n\u00eb at\u00eb.<\/p>\n
Por ajo \u00ebsht\u00eb e men\u00e7ur q\u00eb t\u00eb theksohet se akti i k\u00ebrkuar nj\u00eb pyetje, dhe n\u00eb var\u00ebsi t\u00eb cil\u00ebt pyet pyetjen, mund t\u00eb sht\u00ebpis\u00eb m\u00eb t\u00eb larmishme n\u00eb q\u00ebllimet e tyre fryrje.<\/p>\n
P\u00ebr t\u00eb kuptuar k\u00ebt\u00eb ve\u00e7ori pyetjet e veta, le t\u00eb kthehet n\u00eb ngjarje n\u00eb Eden:<\/p>\n
‘Gjarp\u00ebr’ b\u00ebr\u00eb nj\u00eb pyetje gruas: “A ka Per\u00ebndia n\u00eb t\u00eb v\u00ebrtet\u00eb ka th\u00ebn\u00eb:” nuk do t\u00eb hani nga t\u00eb gjitha pem\u00ebt e kopshtit “<\/span><\/span>(Zanafilla 3: 1).’Gjarp\u00ebr’ donte t\u00eb dinte, ose t\u00eb v\u00ebn\u00eb n\u00eb pik\u00ebpyetje urdh\u00ebres\u00eb hyjnore? \u00c7far\u00eb perspektiv\u00eb motivuar pyet\u00ebsorin?<\/p>\n Vini re \u00e7far\u00eb dinak ‘gjarp\u00ebr’ do t\u00eb mund me fjal\u00eb t\u00eb v\u00ebn\u00eb n\u00eb t\u00eb,<\/p>\n Pyetja: “Pse Zoti e v\u00ebn\u00eb pem\u00ebn n\u00eb mes t\u00eb kopshtit \u00ebsht\u00eb e r\u00ebnd\u00ebsishme dhe duhet t\u00eb b\u00ebhet kur ju keni d\u00ebshir\u00eb t\u00eb din\u00eb, megjithat\u00eb, n\u00eb var\u00ebsi t\u00eb kontekstit, apo koha q\u00eb i \u00ebsht\u00eb b\u00ebr\u00eb, mund t\u00eb p\u00ebrdoret p\u00ebr t\u00eb dystohet. Ju lutemi Sh\u00ebnim:<\/p>\n “N\u00ebse Ai nuk d\u00ebshiron q\u00eb kjo t\u00eb ndodh\u00eb, pse e v\u00ebn\u00eb at\u00eb pem\u00eb n\u00eb mes t\u00eb kopshtit – dhe jo jasht\u00eb mureve t\u00eb Paradise *”<\/span><\/em> Veronika vendos p\u00ebr Die, Paulo Coelho, S\u00e3o Paulo, Publisher Earth Brazil, 2006, Page 108. .<\/p>\n Kur ballafaqohen me pyetje si kjo \u00ebsht\u00eb e kujdesshme q\u00eb t\u00eb kontrolloni se \u00e7far\u00eb motivimin pas saj:<\/p>\n Nj\u00eb tjet\u00ebr pik\u00eb p\u00ebr t’u konsideruar i referohet gjendjes emocionale t\u00eb pyet\u00ebsit.<\/p>\n Pyetja n\u00eb ekran duhet t\u00eb b\u00ebhet, megjithat\u00eb, nuk duhet t\u00eb mohoj at\u00eb vet\u00ebm momentet e emocionale mosbalancim. Pse pyetje hyjnin\u00eb e arsyeve vet\u00ebm kur ju nuk jeni mir\u00eb jasht\u00eb, kur ju humbni nj\u00eb t\u00eb af\u00ebrm, kur ajo vjen nga nj\u00eb marr\u00ebdh\u00ebnie frustruese, kur n\u00eb depresion, kur n\u00eb viktima, katastrofa, etj?<\/p>\n N\u00ebse pyet\u00ebsi d\u00ebshiron t\u00eb marr\u00eb p\u00ebr t\u00eb v\u00ebrtet\u00ebn nuk mund t\u00eb rrezikohet emocionalisht.<\/p>\n \u00cbsht\u00eb e ditur se nj\u00eb nga problemet shkenca moderne \u00ebsht\u00eb mjet, dmth mjet analitik t\u00eb ngjarjeve t\u00eb caktuara shkencore. Si p\u00ebr t\u00eb analizuar nj\u00eb atom pa mjet analizave t\u00eb nd\u00ebrhyj\u00eb me dinamik\u00ebn e atomit? N\u00ebse analizohet me mikroskop, vet\u00eb drita jutting n\u00eb atomit nuk do t\u00eb nd\u00ebrhyj\u00eb n\u00eb at\u00eb q\u00eb \u00ebsht\u00eb shikuar, nd\u00ebrhyr\u00eb me matjen dhe diagnoza? Duke paraqitur ngjyra t\u00eb caktuara n\u00eb qeli p\u00ebr t\u00eb par\u00eb at\u00eb, nuk do t\u00eb nd\u00ebrhyj\u00eb me dinamik\u00ebn e komponimeve t\u00eb tyre?<\/p>\n Ata do t\u00eb thon\u00eb nj\u00eb analiz\u00eb e cila varet vet\u00ebm nga marr\u00ebdh\u00ebniet logjike, personi q\u00eb k\u00ebrkon nj\u00eb p\u00ebrgjigje \u00ebsht\u00eb e p\u00ebrkushtuar emocionalisht? N\u00ebse pyetjet, baz\u00eb p\u00ebr \u00e7do k\u00ebrkim t\u00eb dijes, t\u00eb p\u00ebrfshir\u00eb tashm\u00eb me elemente tendencioze lindin?<\/p>\n Ai vijon se, n\u00ebse nj\u00eb person \u00ebsht\u00eb i komprometuar emocionalisht, ju do t\u00eb d\u00ebgjoni vet\u00ebm at\u00eb q\u00eb ju doni t\u00eb d\u00ebgjojn\u00eb, dhe t\u00eb shohim vet\u00ebm at\u00eb q\u00eb ju doni t\u00eb shihni. K\u00ebshtu, ne kemi nj\u00eb deklarat\u00eb e v\u00ebrtet\u00eb t\u00eb th\u00ebnies popullore: “. E verb\u00ebr si ata q\u00eb nuk do t\u00eb shoh”<\/span><\/em><\/p>\n Q\u00eb nga djalli b\u00ebri pyetjen gruas: “A ka Per\u00ebndia n\u00eb t\u00eb v\u00ebrtet\u00eb ka th\u00ebn\u00eb:” Mos hani nga t\u00eb gjitha pem\u00ebt e kopshtit “<\/span><\/span>(Zanafilla 3: 1), duke theksuar nj\u00eb ndalim q\u00eb efektivisht nuk ekzistonte, shum\u00eb mendimtar\u00eb t\u00eb vet\u00ebm t\u00eb d\u00ebgjojn\u00eb dhe t\u00eb shohin n\u00eb ordinanc\u00eb Per\u00ebndia i dha njeriut nj\u00eb ndalim. Madje akuzojn\u00eb Per\u00ebndin\u00eb p\u00ebr t\u00eb shkaktuar k\u00ebt\u00eb njeri p\u00ebr t\u00eb mosbindjes, apo se Per\u00ebndia shpikur d\u00ebnimin.<\/p>\n Por ajo q\u00eb Per\u00ebndia i tha njeriut? A ateist\u00eb kan\u00eb lexuar at\u00eb q\u00eb ka th\u00ebn\u00eb Zoti? A hapur kritik\u00ebt dhe n\u00eb m\u00ebnyr\u00eb efektive t\u00eb lexoni librin q\u00eb p\u00ebrmban t\u00eb dh\u00ebnat e asaj q\u00eb ka th\u00ebn\u00eb Zoti?<\/p>\n Vini re \u00e7far\u00eb tha Zoti, “nga \u00e7do pem\u00eb e kopshtit; Ha bile lirisht…”<\/span> (Zan 02:16). Gj\u00ebrat q\u00eb Per\u00ebndia i theksuar? Per\u00ebndia theksoi se njeri ishte i lir\u00eb, dhe kjo do t\u00eb mund t\u00eb veproj\u00eb sipas d\u00ebshir\u00ebs. Adam lirisht do t\u00eb mund t\u00eb hani nga t\u00eb gjitha pem\u00ebt e kopshtit, megjithat\u00eb, “gjarp\u00ebr” theksoi grua vet\u00ebm nj\u00eb ndalim.<\/p>\n \u00cbsht\u00eb e habitshme q\u00eb n\u00eb \u00e7do akuz\u00eb kund\u00ebr Per\u00ebndis\u00eb citoj fjal\u00ebt e tij si\u00e7 \u00ebsht\u00eb sh\u00ebnuar tek Zanafilla, sidomos, “nga \u00e7do pem\u00eb e kopshtit Ha bile lirisht…”<\/span> (Zan 02:16). Zakonisht em\u00ebrtim frytin e njohjes t\u00eb s\u00eb pem\u00ebs s\u00eb mir\u00eb dhe e keqe vet\u00ebm ‘frutash e ndaluar’. Dhe fruta ka qen\u00eb kurr\u00eb ‘ndaluar’ p\u00ebr shkak t\u00eb t\u00eb gjith\u00eb drur\u00ebt njeri do t\u00eb mund t\u00eb hani ‘lirisht’.<\/p>\n Induksioni i ‘gjarp\u00ebr’ err\u00ebson t\u00eb v\u00ebrtet\u00ebn p\u00ebr at\u00eb q\u00eb gjen k\u00ebnaq\u00ebsi n\u00eb manifest q\u00eb ata si zemrat e tyre. Gabuar p\u00ebr t\u00eb grupohem pyetjen nj\u00ebansh\u00ebm e ‘gjarp\u00ebr’ urdh\u00ebres\u00ebs hyjnore, dhe interpretojn\u00eb at\u00eb vet\u00ebm si ndalimi. Well predikues tha: “I pamendi ka nuk t\u00eb p\u00eblqen m\u00eb urt\u00ebsi, por vet\u00ebm p\u00ebr t\u00eb manifestuar \u00e7far\u00eb e k\u00ebnaq zemr\u00ebn tuaj”<\/span> (Fjal\u00ebt e Urta 18: 2).<\/p>\n \u00c7far\u00eb \u00ebsht\u00eb e qart\u00eb n\u00eb urdh\u00ebres\u00eb hyjnore? Per\u00ebndia i dh\u00ebn\u00eb Ademit ushtrimin e vullnetit t\u00eb lir\u00eb!<\/p>\n Per\u00ebndia vendos pema e dijes s\u00eb mir\u00eb dhe t\u00eb keq n\u00eb mes t\u00eb kopshtit, pa asnj\u00eb penges\u00eb q\u00eb lejoi njeriun t\u00eb haj\u00eb nga fruti i saj p\u00ebr t\u00eb ju jap lirin\u00eb.<\/p>\n N\u00ebse pema e njohjes t\u00eb s\u00eb mir\u00ebs dhe t\u00eb s\u00eb keqes nuk ishte vendosur midis drur\u00ebve t\u00eb tjer\u00eb t\u00eb Edenit, Adami ishte n\u00eb m\u00ebnyr\u00eb efektive i lir\u00eb? Nuk \u00ebsht\u00eb liria kur nuk ka kufizime? Si p\u00ebr t\u00eb hartuar lirin\u00eb pa nj\u00eb referenc\u00eb t\u00eb p\u00ebrcaktuar?<\/p>\n Nuk ka kufizime p\u00ebr Per\u00ebndin\u00eb? Kuptohet se Per\u00ebndia \u00ebsht\u00eb i lir\u00eb, por Ai nuk mund t\u00eb g\u00ebnjej\u00eb. Per\u00ebndia nuk mund t\u00eb shkojn\u00eb p\u00ebrs\u00ebri n\u00eb fjal\u00ebn e tij. Ai nuk mund t\u00eb premtoj dhe nuk jan\u00eb n\u00eb p\u00ebrputhje! Edhe pse Per\u00ebndia \u00ebsht\u00eb Per\u00ebndia, i paraqet fjal\u00ebn e tij! Megjithat\u00eb, Ai \u00ebsht\u00eb shprehja e fundit e liris\u00eb!<\/p>\n Liria nuk \u00ebsht\u00eb n\u00eb Duke b\u00ebr\u00eb at\u00eb q\u00eb \u00ebsht\u00eb e vuri veton para \u00ebsht\u00eb aft\u00ebsia p\u00ebr t\u00eb refuzuar apo nuk ndalohet.<\/p>\n Pa pem\u00eb dhe pa paralajm\u00ebrim hyjnor nuk do t\u00eb kishte ushtrim i liris\u00eb, dhe njeriu \u00ebsht\u00eb i lidhur me Per\u00ebndin\u00eb, edhe kund\u00ebr vullnetit t\u00eb tyre.Rregulli (lirisht) dhe p\u00ebrjashtim (por) shkojn\u00eb s\u00eb bashku p\u00ebr t\u00eb t\u00eb jet\u00eb e mundur ushtrimi i liris\u00eb (Zan 2:16 -17). T\u00eb gjitha pem\u00ebt e kopshtit mund t\u00eb provuan lirisht, por, njeriu duhet t\u00eb marr\u00eb parasysh se n\u00eb qoft\u00eb se ai hante nga pema e dijes s\u00eb mir\u00eb dhe t\u00eb keqe, do t\u00eb bart\u00eb pasojat (ndarje nga Per\u00ebndia).<\/p>\n Edhe pse e krijuar i lir\u00eb, nuk do t\u00eb kishte arsye p\u00ebr liri t\u00eb till\u00eb n\u00ebse Adami nuk kan\u00eb mund\u00ebsi reale p\u00ebr t\u00eb ushtruar at\u00eb. \u00c7far\u00eb \u00ebsht\u00eb liria pa mund\u00ebsin\u00eb p\u00ebr t\u00eb qen\u00eb t\u00eb rob\u00ebruar? Zgjidhni ndaluar nuk \u00ebsht\u00eb me t\u00eb v\u00ebrtet\u00eb liri, sepse ajo nuk banojn\u00eb n\u00eb t\u00eb ndaluara m\u00eb par\u00eb, mund\u00ebsia e refuzimit t\u00eb di\u00e7ka t\u00eb realizueshme: skllav\u00ebria.<\/p>\n Ashtu si kungim me Per\u00ebndin\u00eb (jeta) \u00ebsht\u00eb kusht antagonist i shitjes s\u00eb lavdis\u00eb s\u00eb Per\u00ebndis\u00eb (vdekjes), q\u00eb t\u00eb jet\u00eb me t\u00eb Per\u00ebndia \u00ebsht\u00eb liria, dhe tjet\u00ebrsuar nga Ai skllav\u00ebrin\u00eb t\u00eb m\u00ebkatoj\u00eb.<\/p>\n Vet\u00ebm atje ku \u00ebsht\u00eb Fryma e Zotit, atje \u00ebsht\u00eb liria, k\u00ebshtu q\u00eb vet\u00ebm njeri Per\u00ebndia \u00ebsht\u00eb i lir\u00eb dhe jeton (2 Korintasve 3:17).<\/p>\n Adami nuk u p\u00ebrpoq fruta t\u00eb jen\u00eb t\u00eb lir\u00eb, sepse t\u00eb provoni at\u00eb, kaloi gjendjen e arrestuar, Duke paraqitur n\u00eb vendimin e tyre.<\/p>\n N\u00eb nj\u00eb moment Adami ishte n\u00ebn presion p\u00ebr t\u00eb marr\u00eb nj\u00eb vendim?<\/p>\n Liria \u00ebsht\u00eb patent\u00eb, i qart\u00eb, p\u00ebr Adam nuk ishte i detyruar t\u00eb b\u00ebjn\u00eb ndonj\u00eb vendim. Ai ishte i lir\u00eb, sepse aty nuk kishte ndonj\u00eb lloj t\u00eb shtypjes q\u00eb do t\u00eb detyroj\u00eb at\u00eb p\u00ebr t\u00eb marr\u00eb nj\u00eb vendim.<\/p>\n Adami nuk e dinte pasojat e veprimeve t\u00eb tyre? Ai nuk kishte njohuri p\u00ebr t\u00eb marr\u00eb nj\u00eb vendim? Ajo do t\u00eb jet\u00eb nj\u00eb injoranc\u00eb t\u00eb bekuar?<\/p>\n Lufta p\u00ebr informacion, Duke hedhur posht\u00eb ndonj\u00eb regjim politik q\u00eb shkel t\u00eb drejt\u00ebn e informimit \u00ebsht\u00eb nj\u00eb konstante p\u00ebr njer\u00ebzimin gjat\u00eb shekujve. Por pse t\u00eb akuzojn\u00eb mosbindjes induksion e Per\u00ebndis\u00eb p\u00ebr dh\u00ebnien e nj\u00eb t\u00eb drejt\u00eb kaq i dashur p\u00ebr t\u00eb Ademit, kur t\u00eb informuar p\u00ebr pasojat e veprimeve t\u00eb tyre?<\/p>\n Njeriu \u00ebsht\u00eb i lir\u00eb vet\u00ebm kur ju e dini pasojat e veprimeve t\u00eb tyre. Njeriu \u00ebsht\u00eb i lir\u00eb kur ju keni t\u00eb drejt\u00eb p\u00ebr t\u00eb marr\u00eb vendime. Njeriu \u00ebsht\u00eb i lir\u00eb kur ju keni njohuri p\u00ebr t\u00eb b\u00ebr\u00eb vendimet e tyre.<\/p>\n Urdh\u00ebres\u00eb hyjnor ishte n\u00eb asnj\u00eb m\u00ebnyr\u00eb arbitrare, n\u00eb vend se \u00e7do sistem ligjor q\u00eb njeriu ka shpikur ndonj\u00ebher\u00eb.Urdh\u00ebres\u00eb hyjnore \u00ebsht\u00eb shprehja m\u00eb sublime e frym\u00ebs s\u00eb ligjit: ajo kishte p\u00ebr q\u00ebllim t\u00eb ruaj\u00eb asetet m\u00eb t\u00eb r\u00ebnd\u00ebsishme t\u00eb njeriut – jet\u00ebn dhe lirin\u00eb.<\/p>\n Nd\u00ebrsa nuk ha nga pema, Adam do t\u00eb mbetet gjall\u00eb (t\u00eb bashkuar me Per\u00ebndin\u00eb), sepse rezultati ishte i qart\u00eb: me siguri vdes (tjet\u00ebrsimit nga Zoti). Nd\u00ebrsa refreni nga pema e njohjes t\u00eb s\u00eb Ademit t\u00eb mir\u00eb dhe t\u00eb keqe do t\u00eb mbetet i lir\u00eb, por pasi t\u00eb hahet, t\u00eb b\u00ebj\u00eb do t\u00eb jet\u00eb nj\u00eb i burgosur i vendimit tuaj.<\/p>\n P\u00ebr Mari, personazh n\u00eb romanin “Veronika vendos p\u00ebr Die ‘, shkrimtari Paulo Coelho, d\u00ebbimi nga kopshti i Edenit e \u00e7iftit ishte arbitrar dhe i pa baz\u00eb ligjore” … Vet\u00ebm p\u00ebr shkeljen e ligjit arbitrare, pa ndonj\u00eb baz\u00eb ligjore nuk ha fryt i “<\/span><\/em>Ditto t\u00eb mir\u00eb dhe t\u00eb keqe.<\/p>\n \u00cbsht\u00eb e pakonceptueshme q\u00eb dikush, dhe t\u00eb p\u00ebrdorin si shembull argumentet e karakterit Mari, t\u00eb lidhura n\u00eb nj\u00eb sistem ligjor q\u00eb \u00ebsht\u00eb i hartuar n\u00eb m\u00ebnyr\u00eb q\u00eb njer\u00ebzit e zakonsh\u00ebm nuk e kuptojn\u00eb k\u00ebrkesat, dhe ky regjim mb\u00ebshtet parimin se askush nuk mund t\u00eb pretendojn\u00eb injoranc\u00ebn e ligjit , v\u00ebn\u00eb n\u00eb dyshim se ka pasur arbitraritet n\u00eb ordinanc\u00ebn e Edenit.<\/p>\n Nuk de o t\u00eb jet\u00eb arbitrar n\u00ebse Per\u00ebndia nxjerr\u00eb ligje p\u00ebr t\u00eb mir\u00ebn e tyre, por urdh\u00ebres\u00eb dh\u00ebn\u00eb Adamit kishte p\u00ebr q\u00ebllim vet\u00ebm p\u00ebr t\u00eb ruajtur at\u00eb q\u00eb i p\u00ebrkiste njeriut. B\u00ebni dikush p\u00ebrgjigjet penalisht, madje edhe kur n\u00eb dijeni t\u00eb ligjit, \u00ebsht\u00eb q\u00eb t\u00eb nxjerr\u00eb ligje p\u00ebr t\u00eb mir\u00ebn e ligjit, jo vart\u00ebs t\u00eb ligjit.<\/p>\n Nuk ka asgj\u00eb n\u00eb k\u00ebt\u00eb diferenc\u00eb t\u00eb akuzojn\u00eb Per\u00ebndin\u00eb e arbitraritetit, por padit\u00ebsit e duan t\u00eb v\u00ebn\u00eb ordinanc\u00ebn hyjnore n\u00eb pezullimin, madje jetojn\u00eb n\u00ebn nj\u00eb sistem ligjor q\u00eb lundron parimet m\u00eb t\u00eb ul\u00ebta t\u00eb urdh\u00ebres\u00ebs hyjnore. Nd\u00ebrsa urdh\u00ebres\u00eb hyjnore p\u00ebr q\u00ebllim p\u00ebr t\u00eb ruajtur dy gj\u00ebra m\u00eb t\u00eb \u00e7muara q\u00eb ka dh\u00ebn\u00eb p\u00ebr njeriun, sistemet ligjore e sot jan\u00eb propozuar p\u00ebr t\u00eb nd\u00ebrmjet\u00ebsuar konfliktet e interesit, duke qen\u00eb jasht\u00ebzakonisht nd\u00ebshkuese. P\u00ebr shembull: t\u00eb vrar\u00eb dik\u00eb vjen p\u00ebr shkak t\u00eb d\u00ebnimit me burgim.<\/p>\n Akuz\u00eb q\u00eb Per\u00ebndia shpiku d\u00ebnimin n\u00ebp\u00ebrmjet ordinanc\u00ebs dh\u00ebn\u00eb Ademit \u00ebsht\u00eb i bazuar n\u00eb nj\u00eb logjik\u00eb t\u00eb thjesht\u00eb edhe pa e hetuar faktet e p\u00ebrshkruara n\u00eb t\u00eb Bibl\u00ebs “Zotit t\u00eb (…) N\u00eb t\u00eb kund\u00ebrt\u00ebn, ka shkruar ligjin dhe gjeti nj\u00eb m\u00ebnyr\u00eb p\u00ebr t\u00eb bindur dikush p\u00ebr t\u00eb thyer at\u00eb, vet\u00ebm t\u00eb jen\u00eb n\u00eb gjendje t\u00eb shpik\u00eb D\u00ebnimi “<\/em><\/span>idem.<\/p>\n “Dhe Zoti Per\u00ebndi e urdh\u00ebroi njeriun Duke i th\u00ebn\u00eb: nga \u00e7do pem\u00eb e kopshtit Ha bile lirisht, por nga pema e dijes s\u00eb mir\u00eb dhe t\u00eb keqe, nuk do t\u00eb hani; p\u00ebr dit\u00ebn q\u00eb do t\u00eb hash prej saj, ke p\u00ebr t\u00eb vdekur “<\/span>(Zanafilla 2:16 -17).<\/p>\n \u00c7far\u00eb \u00ebsht\u00eb pasoj\u00eb e vendimit t\u00eb njeriut p\u00ebr t\u00eb ngr\u00ebn\u00eb frytin e njohjes t\u00eb s\u00eb mir\u00ebs dhe t\u00eb keqes? Vdekja. Vdekja nga t\u00eb cilat Per\u00ebndia i b\u00ebr\u00eb referenc\u00eb nuk ishte fundi i funksioneve vitale t\u00eb trupit, sepse kur iu referuar vdekjes fizike t\u00eb njeriut Ai p\u00ebrdor ‘kthim n\u00eb pluhur’ Termi.<\/p>\n N\u00ebse ka pasur vet\u00ebm Adamin dhe Ev\u00ebn n\u00eb Eden, ata do t\u00eb vdesin p\u00ebr t\u00eb cil\u00ebt?Vendimi p\u00ebr t\u00eb haj\u00eb frytin do t\u00eb rezultoj\u00eb n\u00eb tjet\u00ebrsimit, nj\u00eb penges\u00eb midis Per\u00ebndis\u00eb dhe njer\u00ebzve. Vet\u00ebm termi “vdekje” p\u00ebr t\u00eb p\u00ebrshkruar gjendjen ‘t\u00eb re’ t\u00eb r\u00ebnd\u00ebsishme p\u00ebr njeriun pas r\u00ebnies.<\/p>\n Kur Per\u00ebndia e paralajm\u00ebroi: “nuk do t\u00eb hani ‘, u sinjalizuar se n\u00ebse njeriu nuk d\u00ebshironte t\u00eb b\u00ebjn\u00eb me dhe varet Krijuesit (t\u00eb jet\u00ebs), q\u00eb t\u00eb mbrojn\u00eb veten e njohjes t\u00eb s\u00eb frutave t\u00eb mir\u00eb dhe t\u00eb keqe. Si njeri ishte i lir\u00eb, n\u00eb qoft\u00eb se nuk m\u00eb t\u00eb k\u00ebrkuar p\u00ebr t\u00eb jetuar n\u00eb var\u00ebsin\u00eb e kujdesit dhe njohurin\u00eb e Zotit, do t\u00eb mund ‘t\u00eb jet\u00eb’ pos Tij (e vdekjes).<\/p>\n Pasi t\u00eb hahet frytin e njohjes t\u00eb s\u00eb mir\u00ebs dhe t\u00eb s\u00eb keqes, njeriu u b\u00eb si Per\u00ebndia t\u00eb njihni t\u00eb mir\u00ebn dhe t\u00eb keqen. Penges\u00eb armiq\u00ebsi ishte ngritur (vdekje, ndarje, tjet\u00ebrsimi…), dhe njeriu shkoi p\u00ebr t\u00eb luajtur nga ana e njohurive t\u00eb fituara.<\/p>\n Per\u00ebndia askush shtyp (Jobi 37:23), dhe provokoj ask\u00ebnd me t\u00eb keqen (Jakobi 1:13), prandaj, r\u00ebnia e njeriut nuk erdhi nga Krijuesi. Ishte njeri i cili nisi pranin\u00eb e Krijuesit.<\/p>\n Pasi t\u00eb hahet fruta dhe vdesin (tjet\u00ebrsimit), njeriu u b\u00eb nj\u00eb Rob q\u00eb t\u00eb jet\u00eb vendimi i tij. Edhe pse t\u00eb jet\u00eb si Per\u00ebndia t\u00eb njihni t\u00eb mir\u00ebn dhe t\u00eb keqen, isha larguar nga Per\u00ebndia, pra u k\u00ebrkua q\u00eb t\u00eb mbaj\u00eb e tyre. Kur ndahet lavdin\u00eb e Per\u00ebndis\u00eb, njeriu nuk ishte si Per\u00ebndia t\u00eb njihni t\u00eb mir\u00ebn dhe t\u00eb keqen, por Per\u00ebndia vinte nga t\u00eb gjitha gj\u00ebrat. Nga \u00e7do pem\u00eb e kopshtit q\u00eb u mbjell\u00eb nga Zoti njeri do t\u00eb mund t\u00eb hani lirisht, me r\u00ebnien, njeri ishte n\u00eb zot\u00ebrim t\u00eb njohurive t\u00eb nevojshme dhe t\u00eb nevojshme p\u00ebr t\u00eb mbajtur djers\u00ebn e ballit t\u00eb tij (Zanafilla 3:19).<\/p>\n Kushti i Ademit barazohet me djalin i cili menaxhon emancipimin e babait t\u00eb vet: t\u00eb q\u00ebndroj\u00eb me veten e tyre. Kur ai ishte i njohur sa duhet deri dhe kan\u00eb tendenc\u00eb kopshtin e Per\u00ebndis\u00eb, tani, nga kopshti, toka ishte v\u00ebn\u00eb p\u00ebr t\u00eb prodhoj\u00eb gjemba dhe bim\u00eb gjembore, k\u00ebshtu q\u00eb njeriu provesse jetes\u00ebn e tyre p\u00ebrmes djers\u00ebn e ballit t\u00eb tij (Zanafilla 3:18).Puna nuk ishte d\u00ebnim, sepse njeriu ka punuar q\u00eb nga ajo ishte v\u00ebn\u00eb n\u00eb kopsht.<\/p>\n Njeriu u b\u00eb “pavarur” pas r\u00ebnies, dhe ishte hedhur nga Kopshti i Edenit, me q\u00ebllim q\u00eb t\u00eb inicioj\u00eb mundin e tyre l\u00ebrim nj\u00eb tok\u00eb “t\u00eb v\u00ebshtira” q\u00eb prodhojn\u00eb djers\u00ebn sipas mas\u00ebs s\u00eb pun\u00ebs s\u00eb njeriut (Zanafilla 3:23). Vini re se ekziston nj\u00eb dallim i madh n\u00eb mes t\u00eb “liris\u00eb” (t\u00eb jet\u00ebs) dhe ‘pavar\u00ebsi’ (vdekje). Kur ajo \u00ebsht\u00eb e lir\u00eb, nuk \u00ebsht\u00eb nj\u00eb marr\u00ebdh\u00ebnie e vendosur midis pal\u00ebve, por kur vendosjen e pavar\u00ebsis\u00eb, marr\u00ebdh\u00ebniet jan\u00eb shfarosur.<\/p>\n Para se t\u00eb bien njeri ishte i lir\u00eb p\u00ebr t\u00eb vendosur n\u00ebse jan\u00eb apo mbetur nda nga Krijuesi. Pas r\u00ebnies, u b\u00eb nj\u00eb rob p\u00ebr vendimin e tij p\u00ebr shkak se ajo nuk ka mjete p\u00ebr t’u kthyer tek Krijuesi. Edhe pse shum\u00eb t\u00eb k\u00ebrkuar p\u00ebrs\u00ebri t\u00eb Krijuesit t\u00eb tyre, jan\u00eb t\u00eb d\u00ebnuar me d\u00ebshtim.<\/p>\n P\u00ebrs\u00ebri p\u00ebr t\u00eb jetuar \u00ebsht\u00eb e mundur vet\u00ebm p\u00ebrmes vet\u00eb Krijuesit, Duke treguar dashuri me an\u00eb t\u00eb fjal\u00ebs s\u00eb tij. Si njeri nuk ka dh\u00ebn\u00eb kredi (besuan) fjal\u00ebn q\u00eb ishte ajo p\u00ebr jet\u00ebn, m\u00ebnyra e vetme njeri p\u00ebrs\u00ebri n\u00eb jet\u00eb \u00ebsht\u00eb q\u00eb t\u00eb besojn\u00eb n\u00eb fjal\u00ebn e Fjal\u00ebs s\u00eb mish\u00ebruar – Krisht, q\u00eb n\u00eb Eden u lidhur me ‘teofanicamente’ me Adamin.<\/p>\n Kjo \u00ebsht\u00eb arsyeja pse Krishti thot\u00eb: “Ai q\u00eb beson n\u00eb mua, si\u00e7 ka th\u00ebn\u00eb Shkrimi, lumenj e jetes\u00ebs rrjedhjen e ujit nga brenda tij”<\/span> (Gjoni 7:38). Vet\u00ebm besojn\u00eb Shkrimet! Ju nuk keni nevoj\u00eb si b\u00ebri Ev\u00ebs, q\u00eb n\u00eb vend t\u00eb besuar n\u00eb fjal\u00ebn e imazhit shprehur t\u00eb Per\u00ebndis\u00eb, k\u00ebrkoi t\u00eb forcoj\u00eb fjal\u00ebn e saj “Dhe gruaja iu p\u00ebrgjegj gjarprit: nj\u00eb fryt t\u00eb kopshtit pem\u00eb t\u00eb hani, por i pem\u00ebs q\u00eb \u00ebsht\u00eb n\u00eb mes t\u00eb kopshtit Per\u00ebndia ka th\u00ebn\u00eb: ”<\/span> Ju nuk do t\u00eb hash mishin e tij; mos u prekni, q\u00eb t\u00eb mos vdisni “(Zan 3: 2 -3).<\/p>\n Kjo ishte e mjaftueshme p\u00ebr t\u00eb besuar fjal\u00ebn e Zotit i cili i tha atyre se ‘vdekur me siguri “n\u00ebse do t\u00eb p\u00ebrdorte lirin\u00eb q\u00eb kishin, dhe ha nga pema e dijes s\u00eb mir\u00eb dhe t\u00eb keqe. I detyruar nga gjarpri, Eva m\u00ebrzitur statutin, i cili theksuar lirin\u00eb, vigjilent dhe t\u00eb kujdessh\u00ebm, Duke e b\u00ebr\u00eb at\u00eb nj\u00eb “ligj” rrept\u00ebsisht e ndaluar: “Ju nuk do t\u00eb hash mishin e tij; mos u prekni, q\u00eb t\u00eb mos vdisni”<\/span> (Zanafilla 3: 3).<\/p>\n Ku ka vet\u00ebm nj\u00eb ‘ligj’ penguese n\u00eb vend t\u00eb normave q\u00eb promovon lirin\u00eb, epshi punon n\u00eb njeriun, si p\u00ebr t\u00eb kuptuar lirin\u00eb e normave t\u00eb p\u00ebrcaktuara si rrept\u00ebsisht nj\u00eb urdh\u00ebrim (Ligji), m\u00ebkat vepron \u00e7do epshin. P\u00ebr shembull: Eva shikoi dhe pa q\u00eb pema ishte e mir\u00eb p\u00ebr t’u ngr\u00ebn\u00eb, t\u00eb k\u00ebndshme p\u00ebr syrin dhe t\u00eb d\u00ebshirueshme p\u00ebr ta b\u00ebr\u00eb t\u00eb zgjuar dik\u00eb (Si ajo konsiderohet urdh\u00ebres\u00eb si rrept\u00ebsisht t\u00eb qen\u00eb nj\u00eb urdh\u00ebrimi, m\u00ebkati p\u00ebrmes urdh\u00ebrimit punuar \u00e7do epshin), ajo drejtuarfruta dhe h\u00ebngri.<\/p>\n Edhe n\u00eb qoft\u00eb se ndalimi (ligji) nuk \u00ebsht\u00eb m\u00ebkat, njeriu njeh vet\u00ebm epshin kur ballafaqohen me ndalimin (ligji). Liria ‘e \u00e7do pem\u00eb Ha bile lirisht’ m\u00ebkati ishte i vdekur, nj\u00ebjt\u00eb si t\u00eb jetuar pa ligj, sepse ligji (ndalimi) ka vet\u00ebm arsyetim n\u00eb favor t\u00eb shkel\u00ebsve (1 Tim 1: 9), nd\u00ebrsa ordinanc\u00ebn n\u00eb lidhje me kujdesin pa pages\u00eb. Vet\u00ebm ndalim “Mos ha prej saj”, m\u00ebkati mendoj rast, sepse ajo p\u00ebrfundon Duke punuar \u00e7do epshin.<\/p>\n Nd\u00ebrsa ka qen\u00eb liria njeri ka jetuar, por ndalimi ‘nuk hani prej saj’, lakmia \u00e7uar n\u00eb m\u00ebkat q\u00eb solli vdekjen. Vini re se urdh\u00ebrimi q\u00eb ishte p\u00ebr jet\u00ebn, u b\u00eb vdekje. Komanda (urdh\u00ebres\u00eb) \u00ebsht\u00eb i shenjt\u00eb, i drejt\u00eb dhe i mir\u00eb, dhe ligji (ndalimi) santa, megjithat\u00eb, m\u00ebkat gjetur rast n\u00eb ordinanc\u00eb \u00ebsht\u00eb vrar\u00eb njeri. Sin gjetur vet\u00ebm nj\u00eb pretekst sepse, i detyruar nga \u00e7\u00ebshtja e gjarprit, Eva kuptohet se urdh\u00ebres\u00eb ishte i mbyllur n\u00eb m\u00ebnyr\u00eb rigoroze nj\u00eb ligj penguese, dhe p\u00ebrmes urdh\u00ebrimit ‘ti nuk do t\u00eb hani’, m\u00ebkati i mashtruar at\u00eb dhe e vrau at\u00eb.<\/p>\n Prandaj, \u00e7do leximi i shkrimeve t\u00eb shenjta duhet t\u00eb kuptojn\u00eb se ku \u00ebsht\u00eb Fryma e Zotit \u00ebsht\u00eb atje \u00ebsht\u00eb liria, por vet\u00ebm ligji prodhon zem\u00ebrimin; p\u00ebr m\u00ebkatin do t\u00eb gjejn\u00eb gjithmon\u00eb nj\u00eb pretekst t\u00eb ligjit p\u00ebrmes epshit.<\/p>\n Ligji imponohet vet\u00ebm mbi shkel\u00ebsit (1 Tim 1: 9), dhe p\u00ebr shkak t\u00eb shkel\u00ebsit (Gal 3:19). T\u00eb dy ligj, “h\u00ebngre nga pema p\u00ebr t\u00eb cil\u00ebn t\u00eb kisha urdh\u00ebruar t\u00eb mos haje”<\/span> (Zanafilla 3:11), si nga ligji i Moisiut u shtua p\u00ebr shkak t\u00eb shkeljes, sepse ajo vepron zem\u00ebrimin e Per\u00ebndis\u00eb, n\u00eb vend t\u00eb kujdesit urdh\u00ebres\u00eb, e cila \u00ebsht\u00eb e justifikuar p\u00ebr t\u00eb drejt\u00ebve (1 Tim 1: 9).<\/p>\n P\u00ebr t\u00eb fituar ‘gjarp\u00ebr’, Eva ishte e mjaftueshme q\u00eb t\u00eb rrin\u00eb normave t\u00eb caktuara hyjnore ashtu si Krishti kur Ai tha, “Kjo nuk \u00ebsht\u00eb e shkruar vet\u00ebm me buk\u00eb e b\u00ebn njeri t\u00eb gjall\u00eb, por me \u00e7do fjal\u00eb q\u00eb Del nga goja e Per\u00ebndis\u00eb”<\/span> (Mt 4 : 4). Ka nj\u00eb dallim n\u00eb mes:<\/p>\n Ajo harruar t\u00eb gjith\u00eb drur\u00ebt do t\u00eb mund t\u00eb hani lirisht, e cila \u00e7oi n\u00eb nj\u00eb p\u00ebrfundim t\u00eb gabuar: “Ti nuk do t\u00eb hash mishin e tij; mos u prek at\u00eb…”.<\/p>\n Nd\u00ebrsa sistemi ligjor i sot\u00ebm ndjek shkel\u00ebsin p\u00ebr t\u00eb imponuar d\u00ebnimin e p\u00ebrcaktuar, urdh\u00ebres\u00eb i Edenit vet\u00ebm v\u00ebn\u00eb njeriun t\u00eb vet\u00ebdijsh\u00ebm p\u00ebr pasojat e veprimeve t\u00eb tyre. Per\u00ebndia nuk e ndjekin njeriun ta d\u00ebnoj at\u00eb para se njeriu i vuajtur pasojat e vendimit t\u00eb saj k\u00ebshtu h\u00ebngr\u00ebn frutin.<\/p>\n Nd\u00ebrsa gjarp\u00ebr b\u00ebr\u00eb e njohurive t\u00eb mir\u00ebn dhe t\u00eb keqen si t\u00ebrheq\u00ebs p\u00ebr njer\u00ebzit hahet fruta, vet\u00ebm Zoti e paralajm\u00ebroi se n\u00eb qoft\u00eb se ajo h\u00ebngri frutin, njeriu do t\u00eb krijoj\u00eb nj\u00eb penges\u00eb mes njeriut dhe Zotit (vdekje, m\u00ebkat, tjet\u00ebrsimi, skllav\u00ebri).<\/p>\n N\u00ebse Zoti vuri nj\u00eb penges\u00eb mes njeriut dhe pema e njohjes t\u00eb s\u00eb mir\u00eb dhe i keq, p\u00ebr t\u00eb krijuar nj\u00eb marr\u00ebdh\u00ebnie t\u00eb mosbesimit n\u00eb mes Krijuesit dhe krijes\u00ebs. Skeptik\u00ebt Sot nuk e akuzojn\u00eb Per\u00ebndia t\u00eb b\u00ebj\u00eb nj\u00eb ‘vot\u00eb’ t\u00eb besimit n\u00eb njeriun. N\u00ebse ka pasur nj\u00eb penges\u00eb mes njeriut dhe pema e njohjes t\u00eb s\u00eb mir\u00ebs dhe t\u00eb s\u00eb keqes, do t\u00eb argumentojn\u00eb se n\u00eb nj\u00eb moment njeriu ishte e lir\u00eb.<\/p>\n \u00c7far\u00eb ne shohim? Cili \u00ebsht\u00eb q\u00ebllimi i pyetjeve q\u00eb jan\u00eb Duke u ngritur sot? K\u00ebrkojn\u00eb informacion ose duan t\u00eb shkat\u00ebrroj Per\u00ebndin\u00eb?<\/p>\n Ka mitos t\u00eb krimit, mosbindje, rebelim urdh\u00ebres\u00eb vijim?<\/p>\n “Zoti Per\u00ebndi e urdh\u00ebroi njeriun Duke i th\u00ebn\u00eb, nga \u00e7do pem\u00eb e kopshtit Ha bile lirisht, por nga pema e dijes s\u00eb mir\u00eb dhe t\u00eb keqe, nuk do t\u00eb hani, sepse dit\u00ebn q\u00eb ju hani, ju me siguri do t\u00eb vdes\u00ebsh”<\/span> (Zanafilla 2:16 -17).<\/p>\n N\u00ebse rinum\u00ebrimi Bibla q\u00eb Per\u00ebndia e La pem\u00eb pa paralajm\u00ebrim n\u00eb kopsht, dhe mbjell\u00eb midis pem\u00ebve t\u00eb tjera t\u00eb ngjashme, dhe padashur njeri h\u00ebngri frutin dhe vdiq, akuzojn\u00eb Per\u00ebndin\u00eb p\u00ebr t\u00eb qen\u00eb i heshtur, i padrejt\u00eb dhe pa dashuri p\u00ebr krijesat e tij.<\/p>\n Mari, pas marrjes n\u00eb pyetje motivimin e Per\u00ebndis\u00eb v\u00ebn\u00eb pema e njohjes t\u00eb s\u00eb mir\u00ebs dhe t\u00eb keqes, n\u00eb mes t\u00eb kopshtit, satirizon rr\u00ebfimin p\u00ebr ngjarjet pas r\u00ebnies s\u00eb njeriut dhe sugjeron se Per\u00ebndia ishte sadist:<\/p>\n “Kur ligji \u00ebsht\u00eb thyer, Per\u00ebndia – Gjykat\u00ebsi i Plotfuqish\u00ebm – madje simuluar nj\u00eb ndjekje, si n\u00eb qoft\u00eb se ata e din\u00eb t\u00eb gjitha vendet e mundshme fshehur. Me engj\u00ebjt shikuar dhe zbaviten me shaka (jet\u00ebs p\u00ebr ata gjithashtu duhet t\u00eb jet\u00eb shum\u00eb i m\u00ebrzitur, pasi q\u00eb Luciferi kishte l\u00ebn\u00eb n\u00eb qiell), Ai filloi Duke ecur. Mari menduar si at\u00eb t\u00eb Bibl\u00ebs pasazh do t\u00eb b\u00ebj\u00eb nj\u00eb sken\u00eb t\u00eb bukur n\u00eb nj\u00eb thriller: hapat e Per\u00ebndis\u00eb, duket i frik\u00ebsuar se \u00e7ifti shk\u00ebmbyera nd\u00ebrmjet tyre, k\u00ebmb\u00ebt papritmas u ndal n\u00eb krah t\u00eb cache “<\/span><\/em>Ditto.<\/p>\n \u00c7far\u00eb Mari avokat i romanit \u00ebsht\u00eb, shum\u00eb t\u00eb b\u00ebni n\u00eb nj\u00eb dit\u00eb-p\u00ebr-dit\u00eb. P\u00ebrdorin njohurit\u00eb e tyre profesionale, apo trajnimin e tyre akademik t\u00eb shkat\u00ebrroj at\u00eb q\u00eb ata nuk e kuptojn\u00eb.<\/p>\n Hapat e Per\u00ebndis\u00eb n\u00eb Eden do nj\u00eb sken\u00eb n\u00eb nj\u00eb thriller? Per\u00ebndia ka k\u00ebmb\u00ebt? Per\u00ebndia simuluar nj\u00eb ndjekje? Per\u00ebndia ishte sadist?<\/p>\n Njohuri ligjore, historike dhe madje shkencor i pamjaftuesh\u00ebm p\u00ebr t\u00eb vler\u00ebsuar pyetjet e m\u00ebsip\u00ebrme. Por n\u00ebse ju keni njohuri t\u00eb Bibl\u00ebs, nuk ka asnj\u00eb penges\u00eb n\u00eb \u00e7do pasazh t\u00eb Bibl\u00ebs.<\/p>\n N\u00eb p\u00ebrgjith\u00ebsi shikimin pamatur kjo shtrirje e Per\u00ebndis\u00eb biblik n\u00eb lavdin\u00eb e tij dhe madh\u00ebshti, megjithat\u00eb, t\u00eb harrojm\u00eb se n\u00eb Bib\u00ebl ka ngjarje t\u00eb shumta Theofanis\u00eb. Theofanis\u00eb \u00ebsht\u00eb nj\u00eb koncept teologjik t\u00eb natyr\u00ebs q\u00eb do t\u00eb thot\u00eb manifestimin e Per\u00ebndis\u00eb n\u00eb \u00e7do vend, gj\u00eb ose person. Ngjarjet num\u00ebrohen m\u00eb mahnit\u00ebs i referohet njer\u00ebzve t\u00eb Abrahamit (Zanafilla 18: 1 -2) dhe Musai (Ex 3: 2 -6).<\/p>\n Por Theofanis\u00eb m\u00eb e r\u00ebnd\u00ebsishme ndodhi n\u00eb Eden sepse Adami u krijua nga pluhuri nga toka dhe ishte e lidhur drejtp\u00ebrdrejt me imazhin e shprehur t\u00eb Per\u00ebndis\u00eb – Krishtit. Kush \u00ebsht\u00eb imazhi shprehur e Per\u00ebndis\u00eb?Shkrimtari i Hebrenjve thot\u00eb, Krishti, Biri i Per\u00ebndis\u00eb (Heb 1: 2 -3). Jezusi \u00ebsht\u00eb imazh shpreh\u00ebs i Per\u00ebndis\u00eb, trash\u00ebgimtar t\u00eb gjitha gj\u00ebrave, dhe n\u00ebp\u00ebrmjet tij bota u krijua, Duke p\u00ebrfshir\u00eb krijimin e Ademit (Fjal\u00ebt e Urta 30: 4).<\/p>\n Kur Per\u00ebndia tha: “Ta b\u00ebjm\u00eb njeriun sipas sh\u00ebmb\u00eblltyr\u00ebs son\u00eb dhe n\u00eb ngjasim me ne”<\/span> (Zanafilla 1:26), imazhi shprehur e Per\u00ebndis\u00eb ishte n\u00eb krye t\u00eb k\u00ebsaj detyre. Si Per\u00ebndia krijoi njeriun simbas sh\u00ebmb\u00eblltyr\u00ebs s\u00eb vet? Imazhi shprehin e Per\u00ebndis\u00eb s\u00eb paduksh\u00ebm, Fjal\u00ebn e p\u00ebrjetshme q\u00eb ishte p\u00ebr t\u00eb mish\u00ebrojn\u00eb, edhe p\u00ebrgjegj\u00ebs p\u00ebr t\u00eb gjith\u00eb krijimit, e krijoi njeriun si figur\u00ebn e saj (Zanafilla 1:27; Rom 5:14).<\/p>\n Duke kujtuar se shifra nuk \u00ebsht\u00eb imazhi shum\u00eb nga gj\u00ebrat, ne kemi vet\u00ebm p\u00ebrl\u00ebvduar Krishti \u00ebsht\u00eb imazhin dhe ngjashm\u00ebrin\u00eb e Per\u00ebndis\u00eb, dhe vet\u00ebm njer\u00ebzit q\u00eb rishfaqen me t\u00eb arritur q\u00ebllimin e p\u00ebrjetshme themeluar n\u00eb Eden q\u00eb \u00ebsht\u00eb p\u00ebr njeriun si imazhin e Krishti, sipas vizionin e Krishtit, q\u00eb \u00ebsht\u00eb imazhin shprehur t\u00eb Per\u00ebndis\u00eb (Zanafilla 1:27).<\/p>\n Per\u00ebndia krijoi njeriun n\u00eb imazhin e Krishtit si Ai q\u00eb \u00ebsht\u00eb si Ai, q\u00eb \u00ebsht\u00eb, si Birin e tij. Dhe si njeriu \u00ebsht\u00eb b\u00ebr\u00eb n\u00eb imazhin e Birit t\u00eb Per\u00ebndis\u00eb?Biri i Per\u00ebndis\u00eb (sh\u00ebmb\u00ebllimi i Per\u00ebndis\u00eb) krijoi at\u00eb. Kjo \u00ebsht\u00eb, k\u00ebshtu q\u00eb Per\u00ebndia krijoi njeriun imazhin e Birit t\u00eb tij, Biri i krijuar (Zanafilla 1:27).<\/p>\n Kjo \u00ebsht\u00eb arsyeja pse Per\u00ebndi formoi (duart) njeriun nga pluhuri i tok\u00ebs, i fryu n\u00eb e tij (fryma) n\u00eb vrimat e hund\u00ebs (goj\u00ebs) (Zanafilla 2: 7). P\u00ebr m\u00eb tep\u00ebr, mbolli nj\u00eb kopsht n\u00eb Eden, dhe vendosi n\u00eb t\u00eb njeriun, q\u00eb nuk \u00ebsht\u00eb imazh shum\u00eb (shprehur) p\u00ebrpara nj\u00eb figur\u00eb e Krishtit, q\u00eb \u00ebsht\u00eb shprehur imazh (i sakt\u00eb) i Per\u00ebndis\u00eb.<\/p>\n Zoti Jezus p\u00ebrdorur duart e tij p\u00ebr t\u00eb b\u00ebr\u00eb nj\u00eb ndihm\u00ebs p\u00ebr Adamin (Zanafilla 2:21), foli \u00e7iftit (Zanafilla 3: 8), dhe rroba t\u00eb b\u00ebra p\u00ebr t\u00eb dy (Zan 03:21). Ose Adam nuk e fsheh sepse ai d\u00ebgjoi hapat e para, sepse ai d\u00ebgjoi z\u00ebrin e imazhit shprehur t\u00eb Per\u00ebndis\u00eb. Ata fsheh\u00ebn sepse un\u00eb nuk e dua Per\u00ebndin\u00eb (Theofanis\u00eb = imezhin shprehur i Per\u00ebndis\u00eb) i pa ata, pa kostume.<\/p>\n Si Krishti iu shfaq Abrahamit, shfaq gjithashtu dhe ishte e lidhur me Adamin, i cili ishte figura e tij “Abrahami, ati juaj, ngaz\u00ebllohej n\u00eb shpres\u00ebn shihte dit\u00ebn time; e pa dhe u g\u00ebzua”<\/span> (Gjoni 8:56; Rom 5:14).<\/p>\n P\u00ebr ata q\u00eb nuk e kuptojn\u00eb k\u00ebto ngjarje, duket qesharake nj\u00eb Per\u00ebndi i plotfuqish\u00ebm shikoni p\u00ebr nj\u00eb \u00e7ift n\u00eb kopshtin e Edenit, por Adami ishte e lidhur me imazhin e shprehur t\u00eb Per\u00ebndis\u00eb, sepse ai mori prej tij urdh\u00ebres\u00eb. Ndonj\u00ebher\u00eb Zoti vizitoi \u00e7ift n\u00eb kopsht, e b\u00ebri k\u00ebt\u00eb n\u00eb Theofanis\u00eb, nuk pavenitur lavdin\u00eb.<\/p>\n Vizita e Zotit nuk ishte me z\u00ebrin e gj\u00ebmimit, si\u00e7 v\u00ebrehet n\u00eb paraqitjet e tjera, para se Adami fliste me dik\u00eb q\u00eb ishte i barabart\u00eb i tij, si ai. Pas r\u00ebnies, Per\u00ebndia foli p\u00ebrs\u00ebri me Adamin si ai gjithmon\u00eb kishte, dhe jo me zjarr, rrufeja, bubullima dhe err\u00ebsir\u00eb t\u00eb dendur p\u00ebr t\u00eb trembur at\u00eb.<\/p>\n Tani kur Per\u00ebndia i thirri ata p\u00ebr t\u00eb p\u00ebrfunduar dit\u00ebn, \u00e7ifti vendosi p\u00ebr t\u00eb fshehur. Larg nga Per\u00ebndia simuluar nj\u00eb ndjekje, para se \u00e7ifti \u00ebsht\u00eb se p\u00ebrcaktuar p\u00ebr t\u00eb fshehur. S\u00eb fundi p\u00ebr t\u00eb k\u00ebrkuar atyre p\u00ebrs\u00ebri: “Ku je” njeriu tha Follies e tyre dhe turp p\u00ebr t\u00eb qen\u00eb lakuriq.<\/p>\n Njeriu u b\u00eb si Per\u00ebndia t\u00eb njihni t\u00eb mir\u00ebn dhe t\u00eb keqen (Zanafilla 3:22). Adami dhe Eva arriti n\u00eb ‘gjarp\u00ebr’ u tha atyre (Zanafilla 3: 5), megjithat\u00eb, e b\u00ebri p\u00ebrdorimin e tjet\u00ebrsimit nga Per\u00ebndia.<\/p>\n Nuk ishte Per\u00ebndia q\u00eb imponohet p\u00ebr burra mij\u00ebra e rregullave dhe ligjeve q\u00eb kan\u00eb. Nevoja p\u00ebr rregullat dhe ligjet \u00ebsht\u00eb di\u00e7ka shum\u00eb natyra e njeriut.<\/p>\n Edhe para m\u00ebkatit, kur u pyet nga gjarpri, Eva keq\u00ebsuar urdh\u00ebrit hyjnor: “Ju nuk do t\u00eb hash mishin e tij; mos u prekni, q\u00eb t\u00eb mos vdisni”<\/span> (Zanafilla 3: 3). Burrat p\u00ebr veten tuaj ligje, sepse ato krijojn\u00eb ligjet, rregullat dhe arg\u00ebtohem n\u00eb \u00e7\u00ebshtjet morale. Pune ndonj\u00eb q\u00eb nuk p\u00ebrshtaten n\u00eb rregullat e saj.<\/p>\n Zoti e krijoi njeriun t\u00eb zhveshur dhe u dha atyre asnj\u00eb ligj kund\u00ebr lakuriq\u00ebsi, por njeriu ndihet i turp\u00ebruar p\u00ebr veten e tij, dhe vendosi n\u00eb iniciativ\u00ebn e saj p\u00ebr t\u00eb mbuluar veten e tyre (Zan 3: 7).<\/p>\n P\u00ebrse dystohet Per\u00ebndia, n\u00eb qoft\u00eb se \u00e7do gj\u00eb Ai e krijoi ishte e mir\u00eb? “Por, o njeri, kush je ti q\u00eb i kund\u00ebrp\u00ebrgjigjesh Per\u00ebndis\u00eb? Do gj\u00eb e formuar t’i thot\u00eb atij q\u00eb e ka formuar at\u00eb, Pse je m\u00eb b\u00ebr\u00eb k\u00ebshtu? “<\/span>(Romak\u00ebve 9:20 -21) ?.<\/p>\n T\u00eb ndez\u00ebs vet\u00ebm shoh lehvi mahfudh nj\u00eb mjet i shpikur nga Per\u00ebndia p\u00ebr t\u00eb nd\u00ebshkuar njeriun, megjithat\u00eb, se \u00e7far\u00eb sistemi ligjor modeli \u00ebsht\u00eb t\u00eb presin p\u00ebr t\u00eb nd\u00ebshkuar njeri: Sistemet e tanishme ligjore, ose urdh\u00ebrit t\u00eb Edenit? Di\u00e7ka \u00ebsht\u00eb parandalues n\u00eb sistemin juridik sot?<\/p>\n S\u00eb fundi, theksojm\u00eb nevoj\u00ebn p\u00ebr t\u00eb b\u00ebr\u00eb pyetje, megjithat\u00eb absurd ata mund t\u00eb duket n\u00eb t\u00eb par\u00eb n\u00ebse ne jemi t\u00eb interesuar n\u00eb njohuri, megjithat\u00eb, kur bombardohet nga nj\u00eb pyetje, t\u00eb shqyrtoj\u00eb q\u00ebllimin e pyet\u00ebsit.<\/p>\n Pas qart\u00ebsimit q\u00ebllimin e pyet\u00ebsit, n\u00ebse jeni t\u00eb sigurt, shikoni p\u00ebr p\u00ebrgjigje n\u00eb Bib\u00ebl, si apostull James ishte i qart\u00eb kur ai tha: “Tani n\u00eb qoft\u00eb se ndonj\u00ebrit nga ju i mungon urtia, pyesni Per\u00ebndin\u00eb, i cili u jep t\u00eb gjith\u00ebve bujarisht dhe pa fyerje dhe do t\u00eb t\u00eb jepet “<\/span>(Jakobi 1: 5)<\/p>\n","protected":false},"excerpt":{"rendered":" Liria nuk \u00ebsht\u00eb n\u00eb Duke b\u00ebr\u00eb at\u00eb q\u00eb \u00ebsht\u00eb e vuri veton para \u00ebsht\u00eb aft\u00ebsia p\u00ebr t\u00eb refuzuar apo nuk ndalohet.<\/p>\n","protected":false},"author":1,"featured_media":34,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[1],"tags":[35,63,66],"class_list":["post-33","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-sem-categoria","tag-liria","tag-theofanise","tag-zanafilla"],"acf":[],"_links":{"self":[{"href":"https:\/\/estudobiblico.org\/sq\/wp-json\/wp\/v2\/posts\/33","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=33"}],"version-history":[{"count":0,"href":"https:\/\/estudobiblico.org\/sq\/wp-json\/wp\/v2\/posts\/33\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/estudobiblico.org\/sq\/wp-json\/wp\/v2\/media\/34"}],"wp:attachment":[{"href":"https:\/\/estudobiblico.org\/sq\/wp-json\/wp\/v2\/media?parent=33"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/estudobiblico.org\/sq\/wp-json\/wp\/v2\/categories?post=33"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/estudobiblico.org\/sq\/wp-json\/wp\/v2\/tags?post=33"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}\n
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