“Sepse un\u00eb jam Zoti, nuk ndryshoj; prandaj ju, o bij t\u00eb Jakobit, nuk jeni konsumuar”<\/span> (Malakia 3: 6).<\/p>\nPer\u00ebndia do t\u00eb mbetet “e mir\u00eb” edhe kur derdhje zem\u00ebrimin e tij mbi t\u00eb papenduarve? Si mund t\u00eb ket\u00eb kaq shum\u00eb vuajtje n\u00eb njer\u00ebzimit dhe Per\u00ebndia t\u00eb mbetet i mir\u00eb? Ju mund t\u00eb pajtoj\u00eb Per\u00ebndin\u00eb ‘gjith\u00ebfuqish\u00ebm’ dhe ‘t\u00eb mir\u00eb’ me problemin e paraqitur nga filozofia e ekzistenc\u00ebs s\u00eb keqes?<\/p>\n
Disa e konsiderojn\u00eb k\u00ebto \u00e7\u00ebshtje si nj\u00eb problem teologjik i p\u00ebrmasave t\u00eb m\u00ebdha, megjithat\u00eb, problemi nuk \u00ebsht\u00eb n\u00eb Per\u00ebndin\u00eb, por, mbi t\u00eb kuptuarit e shumt\u00eb, t\u00eb cil\u00ebt u p\u00ebrpoq\u00ebn t\u00eb bashkoj\u00eb filozofin\u00eb me teologjin\u00eb.<\/p>\n
Per\u00ebndia \u00ebsht\u00eb i mir\u00eb<\/p>\n
Per\u00ebndia \u00ebsht\u00eb Per\u00ebndia, q\u00eb \u00ebsht\u00eb, i gjith\u00ebfuqish\u00ebm, i gjith\u00ebdijsh\u00ebm dhe i gjith\u00ebpranish\u00ebm. Ne na \u00ebsht\u00eb th\u00ebn\u00eb edhe n\u00eb Bib\u00ebl q\u00eb Per\u00ebndia \u00ebsht\u00eb Zoti dhe Sunduesi i vet\u00ebm dhe At\u00eb, King, etj<\/p>\n
Por \u00e7far\u00eb n\u00ebnkuptohet me ‘i mir\u00eb’ kur ne lexojm\u00eb: “Zoti \u00ebsht\u00eb i mir\u00eb”?<\/p>\n
Reagimi i par\u00eb Lexuesi i interesuar t\u00eb din\u00eb kuptimin e v\u00ebrtet\u00eb t\u00eb termit \u00ebsht\u00eb t\u00eb k\u00ebrkoj\u00eb nj\u00eb fjalor dhe t\u00eb b\u00ebj\u00eb leximin e m\u00ebposhtme: “e mir\u00eb – adj. – 1. Kjo \u00ebsht\u00eb si ajo duhet t\u00eb jet\u00eb, ose se si un\u00eb duhet t\u00eb jet\u00eb; 2. \u00c7far\u00eb \u00ebsht\u00eb mir\u00ebsi; 3. shkatht\u00eb, e drejt\u00eb e askujt; 4. Worker; 5. favorshme; 6. Fitim, 7. mpreht\u00eb, funny; 8. p\u00ebrputhje detyrat e tyre; 9. I sigurt, t\u00eb ngurta; 10. rregullt, Normal; 11. E p\u00ebrshtatshme. – S. m. – 12. Good Man ”<\/p>\n
Cila nga k\u00ebto predicates zbatohet p\u00ebr Per\u00ebndin\u00eb kur ne lexojm\u00eb ‘Zoti \u00ebsht\u00eb i mir\u00eb “? Mbiemra t\u00eb listuara m\u00eb sip\u00ebr jan\u00eb t\u00eb gjitha t\u00eb r\u00ebnd\u00ebsishme p\u00ebr bot\u00ebkuptimin e njeriut t\u00eb koh\u00ebs son\u00eb, foto t\u00eb njeriut modern. P\u00ebr njeriu modern ‘i mir\u00eb’ i referohet nj\u00eb virtyt personal, disponimi i p\u00ebrhersh\u00ebm i nj\u00eb personi nuk t\u00eb b\u00ebjn\u00eb t\u00eb keqen, mir\u00ebdash\u00ebs.<\/p>\n
Por ky ishte bot\u00ebkuptimi Psalmisti David, kur i tha: “Zoti \u00ebsht\u00eb i mir\u00eb”?<\/p>\n
Edhe pse mbret\u00ebrimi i Davidit \u00ebsht\u00eb klasifikuar si teokratik, n\u00eb shoq\u00ebrit\u00eb e tij t\u00eb koh\u00ebs ishin t\u00eb strukturuar dhe t\u00eb kultivohet nj\u00eb kultur\u00eb me parimin aristokratike, sepse aty ishte nj\u00eb distanc\u00eb e madhe n\u00eb mes t\u00eb mbretit dhe subjektet e tij. N\u00eb marr\u00ebdh\u00ebniet shoq\u00ebrore, ka pasur nj\u00eb hendek i madh midis zotit dhe robit, shoq\u00ebrit\u00eb aristokrate shum\u00eb dukuri.<\/p>\n
N\u00eb p\u00ebrgjith\u00ebsi, aristokracia (\u03b1\u03c1\u03b9\u03c3\u03c4\u03bf\u03ba\u03c1\u03b1\u03c4\u03af\u03b1 grek i \u03ac\u03c1\u03b9\u03c3\u03c4\u03bf\u03c2 (ARISTOS), m\u00eb t\u00eb mir\u00eb, dhe \u03ba\u03c1\u03ac\u03c4\u03bf\u03c2 (kratos), t\u00eb energjis\u00eb, t\u00eb shtetit), lexoj ‘fuqin\u00eb e m\u00eb t\u00eb mir\u00eb’, q\u00eb \u00ebsht\u00eb, kjo \u00ebsht\u00eb nj\u00eb form\u00eb e qeverisjes n\u00eb t\u00eb cilin nj\u00eb grup Takimesh kontrollon pushtetin politik, dhe qytet-shtetet e shembullit t\u00eb statusit Spartans sunduar nga nj\u00eb aristokracis\u00eb.<\/p>\n
P\u00ebrcaktim i till\u00eb “fuqia e m\u00eb t\u00eb mir\u00eb” na kujton se, n\u00eb antikitet, aristokrat\u00ebt ishim t\u00eb caktuar ‘m\u00eb i mir\u00eb’, ‘e mir\u00eb’, ‘ti’, ‘ndryshe’, ‘zgjedhur’.<\/p>\n
I mir\u00eb? Yup!Termi grek i p\u00ebrkthyer “e mir\u00eb” \u00ebsht\u00eb \u1f00\u03b3\u03b1\u03b8\u03bf\u03cd\u03c2 (agathos), me origjin\u00eb nga nj\u00eb tjet\u00ebr q\u00eb korrespondon me rr\u00ebnj\u00eb noun Arete “… p\u00ebrmbajtur n\u00eb vetvete kombinimin e fisnik\u00ebris\u00eb dhe aft\u00ebsit\u00eb ushtarake (…) pothuajse kurr\u00eb nuk kan\u00eb kuptim m\u00eb von\u00eb e ‘i mir\u00eb ‘, si Arete nuk ka virtytin moral “<\/em><\/span>Jaeger, Werner, Paideia, Formimi i njeri p\u00ebrkthimit Greqisht Arthur M. Parreira, Lond\u00ebr: .. Ed Martins Fontes, 2003. Page 27;<\/p>\n“Pronar dhe Arete ishin t\u00eb bashkuar n\u00eb m\u00ebnyr\u00eb t\u00eb pandashme. Fjala rr\u00ebnj\u00eb \u00ebsht\u00eb i nj\u00ebjt\u00eb: \u03ac\u03c1\u03b9\u03c3\u03c4\u03bf\u03c2, kulm i shquar dhe i zgjedhur… “<\/em><\/span>Po aty, fq 26..<\/p>\nKushti pronari ishte i p\u00ebrsosur nga nj\u00eb pik\u00ebpamja funksionale, q\u00eb \u00ebsht\u00eb, n\u00eb munges\u00eb t\u00eb nuanc\u00eb moral q\u00eb shoq\u00ebria jon\u00eb \u00ebsht\u00eb p\u00ebrdorur dhe vler\u00ebson, n\u00eb m\u00ebnyr\u00eb q\u00eb gjendja t\u00eb mbahet marr\u00ebdh\u00ebnie e brendshme ndaj ides\u00eb s\u00eb mir\u00eb.<\/p>\n
Friedrich Nietzsche n\u00eb vepr\u00ebn e tij “gjenealogjin\u00eb e moralit ‘, e b\u00ebri v\u00ebrejtjen e m\u00ebposhtme:\u201d… q\u00eb do t\u00eb thot\u00eb sakt\u00ebsisht, nga nj\u00eb pik\u00eb etimologjike e par\u00eb, p\u00ebrcaktimet p\u00ebr’ mir\u00eb ‘shpikur nga gjuh\u00eb t\u00eb ndryshme? Un\u00eb pastaj e kuptova se atam t\u00eb gjith\u00eb i referohen t\u00eb nj\u00ebjt\u00ebs transformimit konceptuale – q\u00eb, kudo, ‘fisnike’, ‘aristokratik’ n\u00eb kuptimin social, \u00ebsht\u00eb koncept themelor nga i cili zhvillohen detyrimisht ‘e mir\u00eb’, t\u00eb ‘shpirt\u00ebrisht fisnik ‘,’ aristokratik ‘nga’ shpirt\u00ebror i lindur ‘,’ shpirt\u00ebrisht t\u00eb privilegjuar ‘: a zhvillimit cila gjithmon\u00eb shkon paralel me at\u00eb q\u00eb b\u00ebn tjet\u00ebr’ i thjesht\u00eb ‘,’ p\u00ebrbashk\u00ebt ‘,’ ul\u00ebt ‘\u00ebsht\u00eb shnd\u00ebrrohen m\u00eb n\u00eb fund’ t\u00eb keq ‘”<\/span><\/em>Nietzsche Friedrich, Gjenealogji moral – Nj\u00eb polemik\u00eb, Translation Paulo C\u00e9sar de Souza, Sao Paulo: Companhia das Letras, 2009. Page 18 ..<\/p>\nP\u00ebrkthejn\u00eb agathos fjal\u00eb greke p\u00ebr ‘mir\u00eb’ p\u00ebr shkak t\u00eb transformimit t\u00eb kuptimit gjat\u00eb shekujve rr\u00ebzon iden\u00eb se paraqet Bibla, p\u00ebr fjal\u00ebn greke ‘agathos’ p\u00ebr shkak t\u00eb kontekstit biblik n\u00eb t\u00eb cil\u00ebn vepron, duhet t\u00eb p\u00ebrkthehet si ‘fisnik ‘sepse rr\u00ebnja etimologjike e fjal\u00ebs’ agathos ‘at\u00eb q\u00eb \u00ebsht\u00eb, i cili ka realitet, \u00e7far\u00eb \u00ebsht\u00eb e v\u00ebrtet\u00eb, e v\u00ebrtet\u00eb’ do t\u00eb thot\u00eb. Sa i p\u00ebrket afatit, Nietzsche pohon se edhe n\u00eb lidhje me nj\u00eb ndryshim subjektiv, termi do t\u00eb thot\u00eb ‘i v\u00ebrtet\u00eb sa i v\u00ebrtet\u00eb’.Termi \u00ebsht\u00eb p\u00ebrdorur p\u00ebr t\u00eb kryer moton e fisnik\u00ebris\u00eb, p\u00ebr t\u00eb dalluar fisnik i njeriut t\u00eb p\u00ebrbashk\u00ebt, g\u00ebnjeshtar (Jaeger, Paideia, f. 19).<\/p>\n
Cili \u00ebsht\u00eb kuptimi i ‘v\u00ebrtet\u00eb’ kur ajo thot\u00eb: “N\u00eb asnj\u00eb m\u00ebnyr\u00eb; gjithmon\u00eb qoft\u00eb Per\u00ebndia i v\u00ebrtet\u00eb dhe \u00e7do njeri g\u00ebnjeshtar; si\u00e7 \u00ebsht\u00eb shkruar: ‘Q\u00eb ti t\u00eb shfaj\u00ebsohesh n\u00eb fjal\u00ebt e tua dhe t\u00eb ngadh\u00ebnjesh kur ti je i gjykuar “(Romak\u00ebve 3: 4). Ose, \u00e7far\u00eb \u00ebsht\u00eb kuptimi i ‘g\u00ebnjeshtar’? N\u00eb k\u00ebt\u00eb varg, me kuptimin e ‘v\u00ebrtet\u00eb’ dhe ‘g\u00ebnjeshtar’ konotacion vet moral? I referohet karakterit t\u00eb individit? Ju lutemi Sh\u00ebnim:<\/p>\n
“Dhe sh\u00ebrb\u00ebtor\u00ebt dol\u00ebn n\u00ebp\u00ebr rrug\u00eb, mblodh\u00ebn t\u00eb gjith\u00eb ata q\u00eb gjet\u00ebn, t\u00eb k\u00ebqij dhe t\u00eb mir\u00eb, dhe vendi i dasm\u00ebs u mbush me t\u00eb ftuar”<\/span> (Mt 22:10);<\/p>\nSi p\u00ebr t\u00eb interpretuar at\u00eb sh\u00ebmb\u00eblltyr\u00eb?E keqe dhe e mir\u00eb se skllev\u00ebrit sjell\u00eb urdh\u00ebrat e zotit t\u00eb tij ka ngjyresa morale? A Jo! N\u00eb tekst, i keq dhe i mir\u00eb e ka ndjenj\u00ebn e ‘ndyr\u00eb’ dhe ‘fisnike’, ‘e vog\u00ebl’ dhe ‘i madh’, p\u00ebr Zotin e sh\u00ebmb\u00eblltyr\u00ebn nuk tregohet i ansh\u00ebm.<\/p>\n
“Ai e b\u00ebn diellin e tij t\u00eb ngrihet mbi t\u00eb mir\u00ebt dhe t\u00eb k\u00ebqijt\u00eb, dhe b\u00ebn t\u00eb bjer\u00eb shi mbi t\u00eb drejt\u00ebt dhe t\u00eb padrejt\u00ebt”<\/span> (Mateu 05:45).<\/p>\nN\u00eb Predikimin n\u00eb Mal, i cili n\u00eb kuptimin e mir\u00eb dhe e keqe? Tani ne e dim\u00eb se Per\u00ebndia nuk tregohet i ansh\u00ebm, dhe se dielli ngrihet mbi fisnik\u00ebt dhe zakonsh\u00ebm, vet\u00ebm dhe i padrejt\u00eb, k\u00ebshtu q\u00eb kuptimi i fjal\u00ebve ‘t\u00eb k\u00ebqija’ dhe ‘t\u00eb mir\u00eb’ nuk mund t\u00eb interpretohet n\u00eb nj\u00eb kuptim moral.<\/p>\n
“Trupi \u00ebsht\u00eb llamb\u00eb e syve; k\u00ebshtu q\u00eb n\u00eb qoft\u00eb se syri yt \u00ebsht\u00eb i sh\u00ebndosh\u00eb, gjith\u00eb trupi yt do t\u00eb jen\u00eb t\u00eb lehta; Por n\u00eb qoft\u00eb se syri yt \u00ebsht\u00eb i keq, trupi juaj \u00ebsht\u00eb n\u00eb err\u00ebsir\u00eb “<\/span>(Mt 6:22 -23).<\/p>\nSyt\u00eb mund t\u00eb jen\u00eb moralisht i keq apo i mir\u00eb? Ose ndjenja e ‘keq’ dhe ‘i mir\u00eb’ i referohet ides\u00eb s\u00eb thjesht\u00eb, e zakonshme, t\u00eb kund\u00ebrta me iden\u00eb e mir\u00eb, jan\u00eb fisnike?Komentatori Barclay rekomandon p\u00ebrkthejn\u00eb ‘e mir\u00eb’ nga bujar, megjithat\u00eb, nuk \u00ebsht\u00eb p\u00ebrkthim i sakt\u00eb, sepse ideja e bujar i referohet bujarin\u00eb me t\u00eb m\u00ebdhenjve t\u00eb b\u00ebni \u00e7do gj\u00eb q\u00eb ata donin me at\u00eb q\u00eb i p\u00ebrkiste atyre “P\u00ebr nj\u00eb m\u00eb besnik n\u00eb tekstin origjinal ne t\u00eb p\u00ebrkthehet k\u00ebtu bujar n\u00eb vend t\u00eb mir\u00eb apo t\u00eb thjesht\u00eb. Jezusi vler\u00ebson syrin bujare “<\/em><\/span>Barclay, William, Komentari n\u00eb Dhiat\u00ebn e Re. P. 264.<\/p>\nPrandaj, n\u00eb vijim pasazh:<\/p>\n
“A nuk m\u00eb lejohet t\u00eb b\u00ebj at\u00eb q\u00eb ju doni simes? Apo b\u00ebhesh sylig, sepse un\u00eb Jam i mir\u00eb?”<\/span> (Mt 20:15)<\/p>\nDuke pasur parasysh bujarin\u00eb me t\u00eb cil\u00ebn ishte vet\u00eb ‘mir\u00eb’ t\u00eb b\u00ebj\u00eb q\u00eb e pan\u00eb t\u00eb arsyeshme me at\u00eb q\u00eb i p\u00ebrkiste tyre, fisnike pun\u00ebtor\u00ebt interesuara qortim q\u00eb censuruar aktin e tij. Sipas mendimit t\u00eb njeriut t\u00eb koh\u00ebs son\u00eb, sjellja e pun\u00ebdh\u00ebn\u00ebsit \u00ebsht\u00eb nj\u00eb despaut\u00e9rio sepse ai barazohet pun\u00ebtor\u00eb t\u00eb jap\u00eb t\u00eb nj\u00ebjt\u00ebn pag\u00eb t\u00eb gjith\u00eb pa lidhje me koh\u00ebn e pun\u00ebs s\u00eb secilit, megjithat\u00eb, sipas vizionit t\u00eb njeriut n\u00eb koh\u00ebn e Krishtitdespaut\u00e9rio lind kur njeriu i zakonsh\u00ebm sfidon bujarin\u00eb me t\u00eb fisnik “P\u00ebr tre gj\u00ebra e turbullojn\u00eb tok\u00ebn; dhe kat\u00ebr q\u00eb nuk mund t\u00eb duroj\u00eb: nj\u00eb sh\u00ebrb\u00ebtor kur b\u00ebhet mbret, dhe budalla q\u00eb ka buk\u00eb me boll\u00ebk, Nj\u00eb grua t\u00eb urryer kur ajo \u00ebsht\u00eb e martuar; dhe nj\u00eb sh\u00ebrb\u00ebtore q\u00eb i z\u00eb vendin zonj\u00ebs “<\/span>(Fjal\u00ebt e Urta 30:21 -23).<\/p>\nJaeger analizuar poezi e Theognis, regjistrohen: “poet k\u00ebshillon p\u00ebr t\u00eb shmangur marr\u00ebveshje me keq (Kakoi), n\u00eb t\u00eb cil\u00ebn poeti i p\u00ebrfshin t\u00eb gjith\u00eb ata q\u00eb nuk i p\u00ebrkasin nj\u00eb lindje fisnike; nga Ana tjet\u00ebr, gjithashtu, fisnike (agathos) gjenden vet\u00ebm n\u00eb mesin e koleg\u00ebve t\u00eb tyre “<\/em><\/span>(Jaeger, Paideia, 244).<\/p>\nKur b\u00ebn analiz\u00ebn e teksteve biblike, nuk duhet t\u00eb jet\u00eb i kufizuar p\u00ebr t\u00eb p\u00ebrdorur vet\u00ebm kuptimin se kushtet kan\u00eb sot, n\u00eb saj\u00eb t\u00eb dizajnit q\u00eb shoq\u00ebria jon\u00eb t\u00eb shtypura n\u00eb terma t\u00eb caktuara.<\/p>\n
Gjithashtu, kur ne lexojm\u00eb disa terma n\u00eb Shkrimin e Shenjt\u00eb, ne duhet t\u00eb kuptojm\u00eb ato me syt\u00eb e shoq\u00ebris\u00eb n\u00eb at\u00eb koh\u00eb, dhe ikin nga pik\u00ebpamje bot\u00ebrore hartuar nga parimet filozofike t\u00eb koh\u00ebs, p\u00ebr \u00e7\u00ebshtje q\u00eb filozof\u00ebt e koh\u00ebs spekuluar kishte asnj\u00eb efekt, as edhenjeri i k\u00ebsaj kompanie, ishte dikur fush\u00eb e ontologjike, deri tani nga dizajni sociokulturor e shkrimtar\u00ebve t\u00eb Bibl\u00ebs.<\/p>\n
Nd\u00ebrsa shoq\u00ebria p\u00ebrkufizuar gj\u00ebrat n\u00eb aspektin funksional, filozof\u00ebt si Platoni, filluan t\u00eb b\u00ebjn\u00eb pyetje n\u00eb lidhje me natyr\u00ebn e qenies, e realitetit, i ekzistenc\u00ebs s\u00eb qenieve dhe pyetje metafizike, dhe njohuri q\u00eb jan\u00eb prodhuar n\u00eb at\u00eb koh\u00eb, kishte nj\u00eb barr\u00eb morale dhe etika, e cila nuk ishte p\u00ebrjetuar ende nga shoq\u00ebria.<\/p>\n
Jaeger pohon se ‘Arete’ termat dhe ‘i mir\u00eb’ n\u00eb Greqin\u00eb e lasht\u00eb, nuk kishte asnj\u00eb dometh\u00ebnie e virtytit moral, pra n\u00eb pyetjen: Kur k\u00ebto terma jan\u00eb p\u00ebrdorur tani me konotacion moral? Kur filozof\u00ebt si Sokrati dhe Platoni, p\u00ebrmes spekulimeve t\u00eb dijes dhe shkenc\u00ebs, filozofia fituar nj\u00eb rend moral p\u00ebr shkak se ajo \u00ebsht\u00eb nj\u00eb shkenc\u00eb q\u00eb spekulon aspekte dhe problemet e rendit ontologjik.<\/p>\n
Nd\u00ebrsa n\u00eb Sokrati spekulime ishte i kufizuar n\u00eb \u00e7\u00ebshtjet ontologjike dhe morale, Platoni u p\u00ebrfshin\u00eb n\u00eb rrug\u00ebn e metafizik\u00ebs dhe kozmologji. N\u00eb Platonit lul\u00ebzoi nj\u00eb filozofi humaniste, fetare dhe moraliste. Ajo ka qen\u00eb n\u00eb veprat e Platonit shum\u00eb t\u00eb asaj q\u00eb \u00ebsht\u00eb shpallur nga spiritualists dhe nga katolik\u00ebt, si iden\u00eb e rimish\u00ebrimit dhe purgator.<\/p>\n
‘Mir\u00eb’ q\u00eb i caktuar fisnik\u00ebt, u riem\u00ebrua i mir\u00eb, bota ideale, bot\u00ebn e ideve. Materia e Platonit sjell\u00eb nj\u00eb revolucion t\u00eb koncepteve, megjithat\u00eb, njer\u00ebzit e koh\u00ebs s\u00eb tij dhe gjeneratat e m\u00ebposhtme, nuk ka ndryshuar menj\u00ebher\u00eb n\u00eb praktik\u00ebn tuaj. Kur arriti Jezusi, koncept i till\u00eb filozofik nuk ishte ende pjes\u00eb e popullit, ve\u00e7an\u00ebrisht ata t\u00eb cil\u00ebt p\u00ebrdor\u00ebn Koine greqisht.<\/p>\n
Problemi m\u00eb i madh doli me filozofin\u00eb e zhvilluar nga prift\u00ebrinjt\u00eb e para, t\u00eb patristike. Kur liturgjit\u00eb, disiplina, zakonet, etj, grupohet koncepteve platonike krijuar dhe Socratic tha doktrin\u00ebs s\u00eb krishter\u00eb. N\u00eb shekullin e par\u00eb, ne shohim trendin t\u00eb fort\u00eb moral dhe dogmatik k\u00ebt\u00eb arsye, ndikimi i qart\u00eb i shprehive asketike.<\/p>\n
Ju mund t\u00eb merrni m\u00eb keq? Yup! Rotterdam Erasmus p\u00ebrfshira Sokrati si martir para-kristian, prandaj ai iu lut, “Sancte Sokrati, ORA pro Nobis!”<\/span> <\/em>(Jaeger, Paideia, 493). Jaeger thekson se nga pseudobesim vendosur deri n\u00eb Sokratit e arm\u00ebve, sepse e shikonin n\u00eb t\u00eb sigurt\u00eb prirje shpirt\u00ebrore (Po aty, f. 494). Po n\u00eb lidhje Agustinit, i cili u bazuar n\u00eb mendimet e Platonit?<\/p>\nSi Jezusi i m\u00ebsoi veten t\u00eb jet\u00eb rruga q\u00eb t\u00eb \u00e7on njeriun me Per\u00ebndin\u00eb, Krishterimi pa filozofis\u00eb platonike nevoj\u00ebn p\u00ebr t\u00eb kufizuar nga k\u00ebnaq\u00ebsit\u00eb materiale, q\u00eb propozon praktik\u00ebn e nj\u00eb m\u00ebnyr\u00eb jetese t\u00eb thjesht\u00eb, p\u00ebrpjekje p\u00ebr t\u00eb kapur t\u00eb praktikave t\u00eb marra nga i virtytsh\u00ebm n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb marrin nj\u00eb natyr\u00eb shpirt\u00ebrore madhe. Dai, shum\u00eb prift\u00ebrinj u bashkua me idealin asketike, Duke besuar se pastrimi i trupit do t\u00eb ndihmoj\u00eb n\u00eb pastrimin e shpirtit.<\/p>\n
Prej at\u00ebher\u00eb e tutje, \u00e7do her\u00eb q\u00eb i referohet ndonj\u00eb Per\u00ebndis\u00eb si ‘i mir\u00eb’, teksti \u00ebsht\u00eb e mbarsur me iden\u00eb e p\u00ebrsosm\u00ebris\u00eb morale, pa marr\u00eb parasysh faktin se Ai \u00ebsht\u00eb Zot. Kjo \u00ebsht\u00eb ku nj\u00eb num\u00ebr pyetjesh lindin: n\u00eb qoft\u00eb se Per\u00ebndia \u00ebsht\u00eb i mir\u00eb, pse \u00ebsht\u00eb atje e keqe?<\/p>\n
Pyetje t\u00eb tilla ka p\u00ebr q\u00ebllim t\u00eb verb\u00ebr njeri nuk t\u00eb shohin t\u00eb v\u00ebrtet\u00ebn. Si \u00e7\u00ebshtja e shejtanit n\u00eb Eden theksoi p\u00ebrkeq\u00ebsuar ndalim n\u00eb d\u00ebm t\u00eb liris\u00eb s\u00eb dh\u00ebn\u00eb (Zanafilla 3: 1), pyetja: “n\u00eb qoft\u00eb se Per\u00ebndia \u00ebsht\u00eb i mir\u00eb, pse \u00ebsht\u00eb atje e keqe ‘, jep t\u00eb rritet n\u00eb paradokse, n\u00eb realitet, nuk kontradiktat e pretenduara jan\u00eb rezultat i nj\u00eb keqlexim e Bibl\u00ebs dhe kontekstin e tij historik.<\/p>\n
Q\u00ebllimi i k\u00ebtij neni \u00ebsht\u00eb q\u00eb t\u00eb demonstroj\u00eb se Per\u00ebndia \u00ebsht\u00eb i mir\u00eb, pa marr\u00eb parasysh faktin se ai kursyer njer\u00ebzit e Niniv\u00ebs ose jepem b\u00ebr\u00eb Sodoma dhe Gomora me mij\u00ebra f\u00ebmij\u00eb t\u00eb pafajsh\u00ebm (Zanafilla 19:25; Gjn 4:11). Ngjarje t\u00eb tilla nuk mischaracterize as karakterizojn\u00eb Per\u00ebndin\u00eb e Bibl\u00ebs si ‘i mir\u00eb’ ose ‘e keqe’.<\/p>\n
Nuk ka asnj\u00eb t\u00eb mir\u00eb, p\u00ebrve\u00e7 nj\u00eb t\u00eb vetmi Per\u00ebndi<\/p>\n
“Jezusi i tha: ” P\u00ebrse m\u00eb quan i mir\u00eb nuk ka asnj\u00eb e mir\u00eb, p\u00ebrve\u00e7 nj\u00eb t\u00eb \u00ebsht\u00eb Per\u00ebndia?”<\/span> (Luka 18:19)<\/p>\nKur Jezusi pohon kategorikisht: “Askush nuk \u00ebsht\u00eb i mir\u00eb, p\u00ebrve\u00e7 nj\u00eb, q\u00eb \u00ebsht\u00eb Per\u00ebndia”, u fokusua n\u00eb prezantimin e nj\u00eb p\u00ebrgjigje ontologjike p\u00ebr problemin e s\u00eb keqes?Pohimi “Askush nuk \u00ebsht\u00eb i mir\u00eb, p\u00ebrve\u00e7 nj\u00eb, q\u00eb \u00ebsht\u00eb Per\u00ebndia” i referohet nj\u00eb pyetjeje t\u00eb rendit filozofik?<\/p>\n
Un\u00eb nuk them! Jezusi nuk ishte Duke u p\u00ebrpjekur p\u00ebr t\u00eb pyetjeve filozofike si natyra e qenies, realitetit t\u00eb ekzistenc\u00ebs s\u00eb dashur as t\u00eb pyetjeve metafizike.<\/p>\n
Por kur themi, “Per\u00ebndia \u00ebsht\u00eb i mir\u00eb”, pyetja e par\u00eb e ngritur nga Ana e student\u00ebve \u00ebsht\u00eb: “N\u00eb qoft\u00eb se Per\u00ebndia \u00ebsht\u00eb” i aft\u00eb p\u00ebr gjith\u00e7ka ‘dhe’ t\u00eb mir\u00eb, Dhe t\u00eb v\u00ebn\u00eb k\u00ebt\u00eb pyetje n\u00eb ‘, duke lejuar ekzistenc\u00ebn e s\u00eb keqes dhe vuajtjes? “nj\u00eb piedestal si \u00e7\u00ebshtjen m\u00eb t\u00eb v\u00ebshtir\u00eb t\u00eb historis\u00eb s\u00eb teologjis\u00eb s\u00eb krishter\u00eb.<\/p>\n
A \u00ebsht\u00eb e pranueshme p\u00ebr nj\u00eb t\u00eb pranish\u00ebm jo t\u00eb krishter\u00eb a paradoksale, si\u00e7 \u00ebsht\u00eb rasti i paradoks epikurian. P\u00ebrse pranueshme? Sepse kush formuluar paradoksin n\u00eb dijeni t\u00eb natyr\u00ebs s\u00eb Per\u00ebndis\u00eb! Epikuri tha se Zoti dhe e keqja nuk mund t\u00eb ekzistoj\u00eb n\u00eb qoft\u00eb se Per\u00ebndia \u00ebsht\u00eb i gjith\u00ebdijsh\u00ebm, i gjith\u00ebfuqish\u00ebm dhe dashamir\u00ebs, por vet\u00eb Per\u00ebndia thot\u00eb se \u00ebsht\u00eb e njihni t\u00eb mir\u00ebn dhe t\u00eb keqen “Pastaj Zoti Per\u00ebndi tha: Ja, njeriu u b\u00eb si nj\u00eb prej nesh, Duke e ditur mir\u00ebn dhe t\u00eb keqen “<\/span>(Zanafilla 3:22).<\/p>\nPer\u00ebndia \u00ebsht\u00eb Zot, fisnik, q\u00eb \u00ebsht\u00eb, i mir\u00eb dhe i njihni t\u00eb mir\u00ebn dhe t\u00eb keqen, e Ai \u00ebsht\u00eb Zoti i shp\u00ebrbleft\u00eb t\u00eb gjith\u00eb njer\u00ebzit, dhe t\u00eb jap\u00eb ato t\u00eb mira dhe t\u00eb keqen p\u00ebr t\u00eb tjer\u00ebt, t\u00eb gjith\u00eb n\u00eb var\u00ebsi t\u00eb cil\u00ebt k\u00ebrkonin “q\u00eb do to shpaguaj\u00eb secili sipas veprave t\u00eb tij; dometh\u00ebn\u00eb: jeta e p\u00ebrjetshme p\u00ebr ata q\u00eb Duke ngulmuar n\u00eb Duke b\u00ebr\u00eb k\u00ebrkojn\u00eb lavdi, nder e pavdek\u00ebsi; Por, indinjat\u00eb dhe zem\u00ebrim ata q\u00eb jan\u00eb t\u00eb diskutueshme, i binden s\u00eb v\u00ebrtet\u00ebs, por i binden padrejt\u00ebsis\u00eb; Mundim dhe ankth mbi \u00e7do shpirt njeriu q\u00eb b\u00ebn t\u00eb keqen; \u00e7ifut i par\u00eb dhe Grekut; Por lavdi, nder e paqe p\u00ebr t\u00eb gjith\u00eb ata q\u00eb b\u00ebn t\u00eb mir\u00ebn; p\u00ebr t\u00eb par\u00eb Judeun e pastaj Grekun; Sepse, te Per\u00ebndia, nuk ka tregohet i ansh\u00ebm “(Romak\u00ebve 2: 6 -11).<\/p>\n
Per\u00ebndia \u00ebsht\u00eb Zoti, Zoti \u00ebsht\u00eb i mir\u00eb dhe n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb, ai \u00ebsht\u00eb i sjellsh\u00ebm dhe i ashp\u00ebr “Ja, pra, mir\u00ebsin\u00eb dhe rrept\u00ebsin\u00eb e Per\u00ebndis\u00eb: p\u00ebr ata q\u00eb u rr\u00ebzuan, dhe mir\u00ebsin\u00eb ndaj teje, mir\u00ebsia, n\u00eb qoft\u00eb se ju vazhdoni n\u00eb mir\u00ebsin\u00eb e tij : p\u00ebrndryshe edhe ti do t\u00eb ishe fshir\u00eb “<\/span>(Romak\u00ebve 11:22), q\u00eb \u00ebsht\u00eb, ai \u00ebsht\u00eb Per\u00ebndia q\u00eb krijoi d\u00ebnimin p\u00ebr shkel\u00ebsit, k\u00ebshtu \u00ebsht\u00eb th\u00ebn\u00eb,” Un\u00eb formoj drit\u00ebn dhe krijoj terrin, sjell mir\u00ebq\u00ebnien , dhe krijoj fatkeq\u00ebsin\u00eb un\u00eb, Zoti, i b\u00ebj t\u00eb gjitha k\u00ebto gj\u00ebra “<\/span>(Is 45: 7).<\/p>\nN\u00eb at\u00eb kuptim Per\u00ebndia krijon t\u00eb keqen? N\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb nd\u00ebshkimit, drejt\u00ebsis\u00eb, n\u00eb m\u00ebnyr\u00eb q\u00eb reciprocates me mir\u00ebsi t\u00eb past\u00ebr dhe ngurt\u00ebsi \u00e7oroditur “Zoti m\u00eb ka dh\u00ebn\u00eb sipas drejt\u00ebsis\u00eb sime, sipas past\u00ebrtis\u00eb sime syt\u00eb e tij. Me m\u00ebshirshme, tregon beninje ju; me njeriun e drejt\u00eb ti do t\u00eb t\u00eb tregoj. Me past\u00ebr ju tregoni veten t\u00eb past\u00ebr; por me e keqja ju tregon hard “<\/span>(2 Samuelit 22:25 -27); “Me m\u00ebshirsh\u00ebm ju njoftoj dashamir\u00ebs, dhe me nj\u00eb njeri t\u00eb drejt\u00eb Ti tregohesh i sinqert\u00eb”<\/span> (Ps 18:25).<\/p>\nKy ishte pozicioni i nj\u00eb master: “N\u00eb p\u00ebrgjigje, megjithat\u00eb, zoti i tij i tha: ” Ti Sh\u00ebrb\u00ebtor i mbrapsht\u00eb dhe p\u00ebrtac; ti e dije se un\u00eb korr atje ku nuk kam mbjell\u00eb dhe vjel aty ku nuk kam shp\u00ebrndar\u00eb? Ju duhet pastaj i kan\u00eb dh\u00ebn\u00eb parat\u00eb e mia t\u00eb K\u00ebmbyesit, dhe kthimin do to kisha marr\u00eb minier\u00eb bashk\u00eb me p\u00ebrqindje “<\/span>(Mateu 25:26 -27). Ata q\u00eb jan\u00eb sh\u00ebrb\u00ebtor\u00eb t\u00eb mira, hir, p\u00ebr t\u00eb keq, err\u00ebsira e jashtme.<\/p>\nKy \u00ebsht\u00eb q\u00ebndrimi i Krishtit: “Kur t\u00eb vij\u00eb Biri i njeriut n\u00eb lavdin\u00eb e tij, me t\u00eb gjith\u00eb engj\u00ebjt e shenjt\u00eb, at\u00ebher\u00eb do t\u00eb ulet mbi fronin e lavdis\u00eb s\u00eb vet: Dhe t\u00eb gjith\u00eb kombet do t\u00eb mblidhen para tij, dhe nj\u00ebri nga tjetri ashtu si i ndan bariu delet nga cjept\u00eb (…) Dhe k\u00ebto do t\u00eb shkojn\u00eb n\u00eb mundim t\u00eb p\u00ebrjetsh\u00ebm, dhe t\u00eb drejt\u00ebt n\u00eb jet\u00ebn e p\u00ebrjetshme “<\/span>(Mateu 31-32 dhe 46).<\/p>\nKur Jezusi i fton: “Ejani tek un\u00eb, o ju t\u00eb gjith\u00eb t\u00eb munduar dhe t\u00eb r\u00ebnduar, dhe un\u00eb do t’ju jap \u00e7lodhje. Merrni mbi vete zgjedh\u00ebn time dhe m\u00ebsoni nga un\u00eb, sepse un\u00eb Jam zem\u00ebrbut\u00eb dhe i p\u00ebrulur nga zemra; dhe ju do t\u00eb gjeni prehje p\u00ebr shpirtrat tuaj. P\u00ebr zgjedha ime \u00ebsht\u00eb e leht\u00eb dhe barra ime \u00ebsht\u00eb e leht\u00eb “<\/span>(Mateu 11:28 -30), lojtar me pamje m\u00eb t\u00eb madhe do t\u00eb shohim Krishtin si ‘i mir\u00eb’, ‘ti’, ‘fisnike’ dhe n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb, dashamir\u00ebs, p\u00ebr ata q\u00eb i n\u00ebnshtrohen Atij ata jan\u00eb t\u00eb dh\u00ebn\u00eb nj\u00eb barr\u00eb t\u00eb leht\u00eb.<\/p>\nN\u00eb gatishm\u00ebri: “Un\u00eb krijoj t\u00eb keqen”, kan\u00eb referenca p\u00ebr faktin se Per\u00ebndia e ka ngritur disa kombe fqinje si shufra e korrigjimit, n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb japin njer\u00ebzit e Izraelit kuptojn\u00eb nevoj\u00ebn p\u00ebr t\u00eb kthyer (Isaia 1: 5), megjithat\u00eb, pavar\u00ebsisht nd\u00ebshkuar popullin e Izraelit, Per\u00ebndia \u00ebsht\u00eb i drejt\u00eb, dhe si\u00e7 paralajm\u00ebroi, aplikuar d\u00ebnimin p\u00ebrpara zem\u00ebrimit.<\/p>\n
N\u00eb nj\u00eb rast tjet\u00ebr, p\u00ebrtej shp\u00ebtimit dhe mallkim, Per\u00ebndia do t\u00eb t’i jap\u00eb secilit sipas veprave t\u00eb tij.<\/p>\n
Kur Zoti e krijoi njeriun i dha atij fuqin\u00eb e vendimit. Si dhurata t\u00eb Per\u00ebndis\u00eb jan\u00eb t\u00eb pakthyeshme, edhe pas m\u00ebkatit, njeriu vazhdoi n\u00eb posedim t\u00eb liris\u00eb s\u00eb tyre p\u00ebr t\u00eb vendosur, sepse sundimi mbi tok\u00eb \u00ebsht\u00eb dh\u00ebn\u00eb p\u00ebr burrat. Tani kur Per\u00ebndia u b\u00eb njeri dhe u kthye fitimtar n\u00eb qiell, e quajtur p\u00ebr: ajo \u00ebsht\u00eb dh\u00ebn\u00eb t\u00eb gjith\u00eb pushtetin n\u00eb qiell dhe n\u00eb tok\u00eb!<\/p>\n
Si njer\u00ebzit jan\u00eb t\u00eb lir\u00eb dhe t\u00eb ushtroj\u00eb sundimin e tij mbi tok\u00eb, kush mund t\u00eb b\u00ebjn\u00eb ata ju lutem. Nuk \u00ebsht\u00eb nj\u00eb tjet\u00ebr pik\u00eb, sa njeriu u b\u00eb si Per\u00ebndia t\u00eb njihni t\u00eb mir\u00ebn dhe t\u00eb keqen, gjithashtu ka aft\u00ebsin\u00eb p\u00ebr t\u00eb analizuar veprimet e shok\u00ebve t\u00eb tij dhe t\u00eb komunikojn\u00eb mir\u00eb dhe e keqe.<\/p>\n
Problemi i s\u00eb keqes lind kur nj\u00eb burr\u00eb humb sensin e drejt\u00ebsis\u00eb dhe do t\u00eb b\u00ebj\u00eb t\u00eb keqen p\u00ebr k\u00ebnaq\u00ebsi. Ideja e nd\u00ebshkimit \u00ebsht\u00eb vendosur m\u00ebnjan\u00eb, dhe individ q\u00eb do t\u00eb err\u00ebsohet n\u00eb kuptim hedh n\u00eb praktik\u00eb t\u00eb s\u00eb keqes. Edhe pse un\u00eb e di se veprimet e individ\u00ebve t\u00eb till\u00eb, Per\u00ebndia nuk nd\u00ebrhyn, p\u00ebr t\u00eb gjith\u00eb njer\u00ebzit kur t\u00eb futura n\u00eb bot\u00eb jan\u00eb n\u00ebn d\u00ebnim dhe si Per\u00ebndi, e connoisseurs e mira dhe t\u00eb k\u00ebqija.<\/p>\n
Por e mir\u00eb dhe e keqja jan\u00eb prezantuar n\u00eb Eden p\u00ebrmes nj\u00eb fryt, n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb mir\u00ebn dhe t\u00eb keqen jan\u00eb t\u00eb pandashme. Mira dhe e keqja jan\u00eb kompozime q\u00eb jep arom\u00eb t\u00eb frutave. Jan\u00eb dy an\u00ebt e t\u00eb nj\u00ebjt\u00ebn monedh\u00eb.<\/p>\n
Kuptimi k\u00ebt\u00eb realitet? Kur nj\u00eb prind m\u00ebson nj\u00eb f\u00ebmij\u00eb dhe korrigjon korrigjim n\u00eb disa aspekte ka pamjen e keqja, megjithat\u00eb, babai k\u00ebrkon t\u00eb mir\u00ebn. Ka dikush duke i dh\u00ebn\u00eb l\u00ebmosh\u00eb duket t\u00eb jet\u00eb b\u00ebr\u00eb mir\u00eb, megjithat\u00eb, nj\u00eb akt i till\u00eb p\u00ebrjet\u00ebson mjerimin e atyre q\u00eb jetojn\u00eb n\u00eb l\u00ebmosh\u00eb, e cila n\u00eb realitet \u00ebsht\u00eb e keqe. Shembuj t\u00eb till\u00eb tregojn\u00eb se e mira dhe e keqja jan\u00eb t\u00eb pandashme.<\/p>\n
Sipas Bibl\u00ebs, drejt\u00ebsia e Per\u00ebndis\u00eb nuk \u00ebsht\u00eb i ngadalsh\u00ebm dhe jo p\u00ebrplasje, sepse drejt\u00ebsia e Per\u00ebndis\u00eb ishte operuar gjat\u00eb shkeljes s\u00eb par\u00eb dhe n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb gjith\u00eb njer\u00ebzit jan\u00eb d\u00ebnuar, pavar\u00ebsisht nga veprimet e tyre. Megjithat\u00eb, n\u00eb lidhje me veprimet e p\u00ebrditshme, Per\u00ebndia do t\u00eb k\u00ebrkoj llogari \u00e7do njeri, qoft\u00eb vet\u00ebm apo i padrejt\u00eb, dhe n\u00eb k\u00ebt\u00eb drejtim nuk ka asnj\u00eb an\u00ebsi. P\u00ebr vet\u00ebm nj\u00eb llogari t\u00eb till\u00eb do t\u00eb caktohet p\u00ebr selin\u00eb e gjykat\u00ebs s\u00eb Krishtit, dhe me t\u00eb padrejt\u00eb, e Bardh\u00eb Arshit t\u00eb Madh.<\/p>\n
Apostulli Pal paralajm\u00ebroi t\u00eb krishter\u00ebt q\u00eb nuk ju lejojn\u00eb t\u00eb mbaj\u00eb p\u00ebr arsye filozofike deri Por \u00e7far\u00eb tjet\u00ebr ne gjejm\u00eb n\u00eb teologji, n\u00ebse bashk\u00ebkohor apo klasik, jan\u00eb \u00e7\u00ebshtje sipas elementeve t\u00eb bot\u00ebs “Kini kujdes se mos ndokush ju mashtrojn\u00eb me an\u00eb t\u00eb filozofis\u00eb dhe me mashtrime t\u00eb kota, sipas tradit\u00ebs s\u00eb njer\u00ebzve, sipas elementeve t\u00eb bot\u00ebs dhe jo sipas Krishtit “(Kolosian\u00ebve 2: 8).<\/p>\n
Pse p\u00ebrzihem n\u00eb filozofi, shum\u00eb t\u00eb krishter\u00eb pretendojn\u00eb se k\u00ebto \u00e7\u00ebshtje jan\u00eb afetas q\u00eb beson n\u00eb gjith\u00ebpushtetsh\u00ebm dhe i dashur Per\u00ebndin\u00eb “T\u00eb thuash t\u00eb drejt\u00ebn, mjerimi njer\u00ebzor, apo e keqe n\u00eb t\u00eb gjitha format e saj \u00ebsht\u00eb nj\u00eb problem vet\u00ebm p\u00ebr personin q\u00eb beson n\u00eb Per\u00ebndia i vet\u00ebm, t\u00eb gjith\u00eb-fuqishme dhe t\u00eb gjith\u00eb t\u00eb dashur “Anderson, Francis I. cituar Luiz Say\u00e3o n\u00eb ‘n\u00eb qoft\u00eb se Per\u00ebndia \u00ebsht\u00eb e mir\u00eb, pse \u00ebsht\u00eb atje keqja?’ send n\u00eb dispozicion n\u00eb web.<\/p>\n
Ajo q\u00eb ne shohim \u00ebsht\u00eb se ka shum\u00eb teolog\u00eb t\u00eb cil\u00ebt jan\u00eb mbrojt\u00ebsit e Per\u00ebndis\u00eb, por n\u00eb dijeni t\u00eb fjal\u00ebs s\u00eb tij. M\u00eb keq, nd\u00ebrsa arm\u00ebt e krishter\u00eb duhet t\u00eb kufizohet n\u00eb fjal\u00ebn e Per\u00ebndis\u00eb p\u00ebr shkak se ajo \u00ebsht\u00eb n\u00eb gjendje p\u00ebr t\u00eb shkat\u00ebrruar fortesat dijetar\u00ebt e tilla jan\u00eb n\u00eb posedim t\u00eb arm\u00ebve t\u00eb ofruara nga bota “sepse arm\u00ebt e luft\u00ebs son\u00eb nuk jan\u00eb prej mishi, por t\u00eb fuqishme n\u00eb Per\u00ebndia p\u00ebr t\u00eb t\u00ebrhequr posht\u00eb fortesat “<\/span>(2 Korintasve 10: 4; 2 Korintasve 6: 7; Romak\u00ebve 13:12).<\/p>\nMe vizionin e paqart\u00eb p\u00ebr shkak t\u00eb printime moderne, disa p\u00ebrkthyes t\u00eb ishin t\u00eb detyruar t\u00eb p\u00ebrdorin termin ‘i mir\u00eb’ n\u00eb vend t\u00eb ‘fisnik’. Ndrysho ‘fisnik’ p\u00ebr t\u00eb ‘mir\u00eb’ t\u00eb m\u00ebrzitur iden\u00eb e tekstit. Hidhni rr\u00ebnj\u00eb etimologjike e termit ‘agathos’, q\u00eb do t\u00eb thot\u00eb ‘nj\u00eb q\u00eb \u00ebsht\u00eb, i cili ka realitet, \u00e7far\u00eb \u00ebsht\u00eb e v\u00ebrtet\u00eb, e v\u00ebrtet\u00eb’, solli d\u00ebme p\u00ebr t\u00eb kuptuar tekstin.<\/p>\n
Kur themi se Zoti \u00ebsht\u00eb Noble, Sir, Mir\u00eb, ne jemi shprehur zot\u00ebrin\u00eb e Per\u00ebndis\u00eb dhe dor\u00ebzimit ton\u00eb ndaj Tij. Per\u00ebndia \u00ebsht\u00eb un\u00eb jam, q\u00eb \u00ebsht\u00eb, q\u00eb ka realitetin, q\u00eb \u00ebsht\u00eb i v\u00ebrtet\u00eb, i v\u00ebrtet\u00eb, koncepti superior me at\u00eb t\u00eb gjetur n\u00eb fjalor\u00eb tona. N\u00ebp\u00ebrmjet k\u00ebtij koncepti shum\u00eb t\u00eb gjata ‘agathos’ t\u00eb, koncepti, ideja, nga fraza ‘Per\u00ebndia \u00ebsht\u00eb i mir\u00eb’ transmutes dhe transmeton nj\u00eb kuptim t\u00eb ve\u00e7ant\u00eb.<\/p>\n
Kur kemi parasysh se Zoti \u00ebsht\u00eb i mir\u00eb, fisnik, i shquar, Zot, Ati, nuk ka asnj\u00eb kontradikt\u00eb nd\u00ebrmjet ashp\u00ebrsia dhe mir\u00ebsi “Ja, pra, mir\u00ebsin\u00eb dhe rrept\u00ebsin\u00eb e Per\u00ebndis\u00eb: mbi ata q\u00eb u rr\u00ebzuan, por ndaj jush, mir\u00ebsia, n\u00eb qoft\u00eb se ju vazhdoni n\u00eb mir\u00ebsi, p\u00ebrndryshe edhe ti do t\u00eb ishe fshir\u00eb “<\/span>(Romak\u00ebve 11:22).<\/p>\nPer\u00ebndia \u00ebsht\u00eb i ashp\u00ebr dhe dashamir\u00ebs p\u00ebr shkak t\u00eb jet\u00eb fisnik, superior, apo i mir\u00eb, i cili p\u00ebrjashton \u00e7do lloj paradoksi midis Zoti \u00ebsht\u00eb i mir\u00eb dhe nuk ka vuajtje n\u00eb bot\u00eb.<\/p>\n
N\u00ebse teolog\u00ebt gjat\u00eb shekujve kan\u00eb injoruar rr\u00ebnj\u00eb etimologjike e termit ‘agathos’, ne jemi t\u00eb majt\u00eb me pyetjen: \u00e7far\u00eb kan\u00eb b\u00ebr\u00eb me ‘Agape’ termit, fjala greke p\u00ebr dashuri?<\/p>\n","protected":false},"excerpt":{"rendered":"
I mir\u00eb? Yup!Termi grek i p\u00ebrkthyer \u201ce mir\u00eb\u201d \u00ebsht\u00eb \u1f00\u03b3\u03b1\u03b8\u03bf\u03cd\u03c2 (agathos), me origjin\u00eb nga nj\u00eb tjet\u00ebr q\u00eb korrespondon me rr\u00ebnj\u00eb noun Arete<\/p>\n","protected":false},"author":1,"featured_media":45,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[1],"tags":[62],"class_list":["post-44","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-sem-categoria","tag-teologet"],"acf":[],"_links":{"self":[{"href":"https:\/\/estudobiblico.org\/sq\/wp-json\/wp\/v2\/posts\/44","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=44"}],"version-history":[{"count":0,"href":"https:\/\/estudobiblico.org\/sq\/wp-json\/wp\/v2\/posts\/44\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/estudobiblico.org\/sq\/wp-json\/wp\/v2\/media\/45"}],"wp:attachment":[{"href":"https:\/\/estudobiblico.org\/sq\/wp-json\/wp\/v2\/media?parent=44"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/estudobiblico.org\/sq\/wp-json\/wp\/v2\/categories?post=44"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/estudobiblico.org\/sq\/wp-json\/wp\/v2\/tags?post=44"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}