<\/span><\/h2>\nCommonsht\u00eb e zakonshme q\u00eb teologjia t\u00eb trajtoj\u00eb doktrin\u00ebn e justifikimit si nj\u00eb \u00e7\u00ebshtje t\u00eb rendit kriminalistik, prandaj shprehjet act akti gjyq\u00ebsor i Zotit \u2019, act akti i njohjes hyjnore\u2019, \u2018shpall drejt\u00ebsia\u2019, etj., N\u00eb p\u00ebrkufizimet rreth tem\u00ebs s\u00eb justifikimit.<\/p>\n
P\u00ebr Scofield, edhe pse i justifikuar, besimtari \u00ebsht\u00eb akoma m\u00ebkatar. Zoti e njeh dhe e trajton besimtarin si t\u00eb drejt\u00eb, megjithat\u00eb, kjo nuk do t\u00eb thot\u00eb q\u00eb Zoti e b\u00ebn dik\u00eb t\u00eb drejt\u00eb.<\/p>\n
“M\u00ebkatari besimtar \u00ebsht\u00eb i justifikuar, dometh\u00ebn\u00eb trajtohet si i drejt\u00eb (…) Arsyetimi \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 …”<\/strong> <\/span>Scofield Bible with References, Rom. 3:28.<\/p>\nP\u00ebr t\u00eb justifikuar Charles C. Kyrie do t\u00eb thot\u00eb:<\/p>\n
\u201cDeklarimi se dikush \u00ebsht\u00eb i drejt\u00eb. T\u00eb dy fjal\u00ebt hebraike (sadaq) dhe greke (dikaio\u00f5) n\u00ebnkuptojn\u00eb \u2018shpallin\u2019 ose ce shqiptojn\u00eb \u2019nj\u00eb vendim t\u00eb favorsh\u00ebm, duke shpallur dik\u00eb t\u00eb drejt\u00eb. Ky koncept nuk n\u00ebnkupton b\u00ebrjen e dikujt t\u00eb drejt\u00eb, por vet\u00ebm shpalljen e drejt\u00ebsis\u00eb<\/strong> \u201d<\/span>Kyrie, Charles Caldwel, Theology Basic – N\u00eb dispozicion p\u00ebr t\u00eb gjith\u00eb, p\u00ebrkthyer nga Jarbas Arag\u00e3o – S\u00e3o Paulo: Christian World, 2004, f. 345<\/p>\nGeorge Eldon Ladd e kupton justifikimin nga termi grek dikaio\u00f5, si:<\/p>\n
“‘Shpalleni t\u00eb drejt\u00eb’, duke mos e b\u00ebr\u00eb at\u00eb t\u00eb drejt\u00eb ‘. Si\u00e7 do ta shohim, ideja kryesore, n\u00eb justifikim, \u00ebsht\u00eb deklarata e Zotit, gjykat\u00ebsit t\u00eb drejt\u00eb, se njeriu q\u00eb beson n\u00eb Krishtin, megjith\u00ebse mund t\u00eb jet\u00eb m\u00ebkatar, \u00ebsht\u00eb i drejt\u00eb – ai shihet si i drejt\u00eb, sepse, n\u00eb Krishtin, ai arriti n\u00eb nj\u00eb marr\u00ebdh\u00ebnie t\u00eb drejt\u00eb me Zotin \u201d<\/strong><\/span>Ladd, George Eldon, Theology e Testamentit t\u00eb Ri, p\u00ebrkthyer nga Darci Dusilek dhe Jussara M. Pinto, 1. Ed – S\u00e3o Paulo: Eksodi, 97, f. 409<\/p>\nArsyetimi nuk \u00ebsht\u00eb as ligjv\u00ebnie dhe as nj\u00eb akt gjyq\u00ebsor nga Zoti p\u00ebr t\u00eb cilin Ai fal, p\u00ebrjashton dhe trajton njeriun q\u00eb nuk \u00ebsht\u00eb thjesht sikur t\u00eb ishte i drejt\u00eb. Tani, n\u00ebse Zoti do t\u00eb trajtoj\u00eb nj\u00eb t\u00eb padrejt\u00eb sikur t\u00eb ishte i drejt\u00eb, ai n\u00eb t\u00eb v\u00ebrtet\u00eb do t\u00eb ishte duke b\u00ebr\u00eb padrejt\u00ebsi. N\u00ebse Zoti do ta shpallte nj\u00eb m\u00ebkatar t\u00eb drejt\u00eb, ne do t\u00eb kishim nj\u00eb deklarat\u00eb imagjinare, fiktive, sepse Zoti do t\u00eb deklaronte di\u00e7ka t\u00eb pav\u00ebrtet\u00eb p\u00ebr njeriun.<\/p>\n
Thelbi i doktrin\u00ebs s\u00eb justifikimit \u00ebsht\u00eb q\u00eb Zoti krijon nj\u00eb njeri t\u00eb ri me drejt\u00ebsi dhe shenjt\u00ebri t\u00eb v\u00ebrtet\u00eb dhe e deklaron at\u00eb t\u00eb jet\u00eb i drejt\u00eb sepse ai njeri i ri \u00ebsht\u00eb n\u00eb t\u00eb v\u00ebrtet\u00eb i drejt\u00eb. Zoti nuk punon me nj\u00eb drejt\u00ebsi imagjinare, imagjinare, deri n\u00eb at\u00eb pik\u00eb sa t\u00eb trajtohet si vet\u00ebm ai q\u00eb nuk \u00ebsht\u00eb me t\u00eb v\u00ebrtet\u00eb i drejt\u00eb.<\/p>\n
P\u00ebr teolog\u00ebt e reformave, justifikimi \u00ebsht\u00eb nj\u00eb akt gjyq\u00ebsor i Zotit pa ndonj\u00eb ndryshim n\u00eb jet\u00ebn e tyre, dometh\u00ebn\u00eb Zoti nuk e ndryshon gjendjen e njeriut. Aty q\u00ebndron mashtrimi, sepse Zoti i justifikon vet\u00ebm ata q\u00eb kan\u00eb lindur p\u00ebrs\u00ebri (Gjoni 3: 3). Tani, n\u00ebse njeriu \u00ebsht\u00eb p\u00ebrs\u00ebri i lindur sipas Zotit, kjo do t\u00eb thot\u00eb q\u00eb Zoti e ndryshoi gjendjen e njeriut (1 Pjetrit 1: 3 dhe 23).<\/p>\n
Gjendja e besimtarit \u00ebsht\u00eb krejt\u00ebsisht e ndryshme nga kur ai nuk besonte n\u00eb Krishtin. Para se t\u00eb besoj\u00eb, njeriu i n\u00ebnshtrohet fuqis\u00eb s\u00eb err\u00ebsir\u00ebs dhe, pasi t\u00eb besoj\u00eb, ai transportohet n\u00eb mbret\u00ebrin\u00eb e Birit t\u00eb dashuris\u00eb s\u00eb tij “Kush na nxori nga pushteti i err\u00ebsir\u00ebs dhe na transportoi n\u00eb mbret\u00ebrin\u00eb e Birit t\u00eb dashuris\u00eb s\u00eb tij”<\/strong> (Kl 1 : 13).<\/p>\nKur ishte n\u00eb fuqin\u00eb e err\u00ebsir\u00ebs njeriu ishte gjall\u00eb p\u00ebr m\u00ebkatin, prandaj, ai kurr\u00eb nuk do t\u00eb shpallet i drejt\u00eb, por t\u00eb vdekurit p\u00ebr m\u00ebkat jan\u00eb t\u00eb justifikuar nga m\u00ebkati.<\/p>\n
Tani, sistemet juridike q\u00eb gjejm\u00eb n\u00eb gjykata merren me \u00e7\u00ebshtje dhe marr\u00ebdh\u00ebnie q\u00eb kan\u00eb materialitet midis t\u00eb gjall\u00ebve, nd\u00ebrsa doktrina e justifikimit nuk p\u00ebrfshin parime kriminalistike, sepse vet\u00ebm ata q\u00eb kan\u00eb vdekur p\u00ebr m\u00ebkat jan\u00eb t\u00eb justifikuar nga m\u00ebkati!<\/p>\n
Bibla demonstron se si hebrenjt\u00eb ashtu edhe johebrenjt\u00eb shp\u00ebtohen nga hiri i Zotit i zbuluar n\u00eb Jezu Krisht. T\u00eb shp\u00ebtohesh nga hiri i Zotit \u00ebsht\u00eb nj\u00eblloj si t\u00eb shp\u00ebtosh me an\u00eb t\u00eb besimit, sepse Jezusi \u00ebsht\u00eb besimi i duksh\u00ebm (Gal 3:23). Jezusi \u00ebsht\u00eb themeli i fort\u00eb mbi t\u00eb cilin njeriu ka besim t\u00eb plot\u00eb te Zoti dhe justifikohet (Hebr 11: 1; 2 Kor 3: 4; Kol 1:22).<\/p>\n
Daniel B. Pecota deklaroi se:<\/p>\n
\u201cBesimi nuk \u00ebsht\u00eb kurr\u00eb themeli i justifikimit. Dhiata e Re kurr\u00eb nuk pretendon se justifikimi \u00ebsht\u00eb dia pistin (“n\u00eb k\u00ebmbim t\u00eb besimit”), por gjithmon\u00eb pisteos dia, (“p\u00ebrmes besimit”) “.<\/strong><\/span><\/p>\nTani, n\u00ebse e kuptojm\u00eb q\u00eb Krishti \u00ebsht\u00eb besimi q\u00eb do t\u00eb shfaqej, rrjedh se Krishti (besimi) ishte, \u00ebsht\u00eb dhe do t\u00eb jet\u00eb gjithmon\u00eb themeli i justifikimit. Konfuzioni midis ‘dia pistin’ (besimi n\u00eb t\u00eb v\u00ebrtet\u00ebn) dhe ‘dia pisteos’ (vet\u00eb s\u00eb v\u00ebrtet\u00ebs) \u00ebsht\u00eb p\u00ebr shkak t\u00eb nj\u00eb leximi t\u00eb dob\u00ebt t\u00eb fragmenteve biblike, pasi Krishti \u00ebsht\u00eb themeli i fort\u00eb mbi t\u00eb cilin njer\u00ebzit q\u00eb besojn\u00eb b\u00ebhen t\u00eb k\u00ebndsh\u00ebm p\u00ebr Per\u00ebndin\u00eb , sepse justifikimi \u00ebsht\u00eb p\u00ebrmes Krishtit (dita e pisteos).<\/p>\n
Problemi m\u00eb i madh me doktrin\u00ebn e arsyetimit t\u00eb reformator\u00ebve \u00ebsht\u00eb p\u00ebrpjekja p\u00ebr t\u00eb shk\u00ebputur doktrin\u00ebn e justifikimit nga doktrina e rigjenerimit. Pa rigjenerim nuk ka asnj\u00eb justifikim dhe nuk ka asnj\u00eb justifikim p\u00ebrve\u00e7 rigjenerimit. Kur njeriu b\u00ebhet sipas mishit dhe gjakut, ekziston vendimi i Zotit: fajtor, sepse kjo \u00ebsht\u00eb gjendja e njeriut e b\u00ebr\u00eb sipas mishit (Gjoni 1:12). Por, kur njeriu gjenerohet p\u00ebrs\u00ebri (rigjeneruar), verdikti q\u00eb jep Zoti \u00ebsht\u00eb: i justifikuar, sepse personi n\u00eb t\u00eb v\u00ebrtet\u00eb \u00ebsht\u00eb i drejt\u00eb.<\/p>\n
<\/p>\n
<\/span>D\u00ebnim n\u00eb Adam<\/strong><\/span><\/span><\/h2>\nHapi i par\u00eb p\u00ebr t\u00eb kuptuar doktrin\u00ebn e justifikimit \u00ebsht\u00eb t\u00eb kuptojm\u00eb se t\u00eb gjith\u00eb njer\u00ebzit kan\u00eb m\u00ebkatuar dhe nuk kan\u00eb arritur lavdin\u00eb e Per\u00ebndis\u00eb (Rom. 3:23). Kjo do t\u00eb thot\u00eb q\u00eb, p\u00ebr shkak t\u00eb ofendimit t\u00eb Adamit, t\u00eb gjith\u00eb njer\u00ebzit s\u00eb bashku, kur ishin n\u00eb \u2018kofsh\u00ebn\u2019 e Adamit, u b\u00ebn\u00eb t\u00eb papast\u00ebr dhe t\u00eb vdekur p\u00ebr Per\u00ebndin\u00eb (Ps 53: 3; Ps 14: 3). Pas ofendimit t\u00eb Adamit, t\u00eb gjith\u00eb pasardh\u00ebsit e tij filluan t\u00eb jetojn\u00eb p\u00ebr m\u00ebkatin dhe ishin t\u00eb vdekur (t\u00eb tjet\u00ebrsuar, t\u00eb ndar\u00eb) p\u00ebr Per\u00ebndin\u00eb.<\/p>\n
Duke folur p\u00ebr k\u00ebt\u00eb gjendje t\u00eb trash\u00ebguar nga Adami, apostulli Pav\u00ebl tha q\u00eb t\u00eb gjith\u00eb njer\u00ebzit (hebrenj dhe johebrenj) ishin nga natyra f\u00ebmij\u00eb zem\u00ebrimi (Efes. 2: 3).<\/p>\n
Pse f\u00ebmij\u00eb t\u00eb zem\u00ebrimit? Sepse ata ishin f\u00ebmij\u00eb t\u00eb mosbindjes s\u00eb Adamit \u201cAskush t\u00eb mos ju mashtroj\u00eb me fjal\u00eb boshe; p\u00ebr shkak t\u00eb k\u00ebtyre gj\u00ebrave zem\u00ebrimi i Per\u00ebndis\u00eb bie mbi bijt\u00eb e mosbindjes “<\/strong>(Efes. 5: 6).<\/p>\nP\u00ebr shkak t\u00eb vepr\u00ebs s\u00eb Adamit, m\u00ebkati hyri n\u00eb bot\u00eb dhe p\u00ebr shkak t\u00eb mosbindjes s\u00eb tij t\u00eb gjith\u00eb njer\u00ebzit jan\u00eb m\u00ebkatar\u00eb “Prandaj, ashtu si m\u00ebkati hyri n\u00eb bot\u00eb me an\u00eb t\u00eb m\u00ebkatit, dhe vdekja me an\u00eb t\u00eb m\u00ebkatit, k\u00ebshtu vdekja u kaloi t\u00eb gjith\u00ebve prandaj t\u00eb gjith\u00eb kan\u00eb m\u00ebkatuar “(<\/strong>Rom. 5:12).<\/p>\nT\u00eb gjith\u00eb njer\u00ebzit e lindur sipas mishit jan\u00eb m\u00ebkatar\u00eb sepse d\u00ebnimi (vdekja) e Adamit u kaloi t\u00eb gjith\u00eb pasardh\u00ebsve t\u00eb tij.<\/p>\n
Shum\u00eb nuk jan\u00eb t\u00eb vet\u00ebdijsh\u00ebm se njer\u00ebzit jan\u00eb m\u00ebkatar\u00eb p\u00ebr shkak t\u00eb d\u00ebnimit t\u00eb trash\u00ebguar nga Adami dhe konsiderojn\u00eb se njer\u00ebzit jan\u00eb m\u00ebkatar\u00eb p\u00ebr shkak t\u00eb \u00e7\u00ebshtjeve t\u00eb sjelljes q\u00eb vijn\u00eb nga njohja e s\u00eb mir\u00ebs dhe s\u00eb keqes.<\/p>\n
Necessarysht\u00eb e nevojshme t\u00eb shihet mir\u00eb ofendimi i Adamit nga njohurit\u00eb e marra nga fryti i njohjes s\u00eb s\u00eb mir\u00ebs dhe s\u00eb keqes. Nd\u00ebrsa njohja e s\u00eb mir\u00ebs dhe s\u00eb keqes nuk ishte ajo q\u00eb e ndau njeriun nga Zoti (m\u00ebkati), sepse Zoti e njeh t\u00eb mir\u00ebn dhe t\u00eb keqen (Zan. 3:22), mosbindja solli m\u00ebkatin (ndarjen, ndarjen, tjet\u00ebrsimin) nga shkaku i ligjit q\u00eb thoshte: ju me siguri do t\u00eb vdisni (Zan. 2:17).<\/p>\n
M\u00ebkati provoi t\u00eb ishte tep\u00ebr i lig sepse p\u00ebrmes ligjit t\u00eb shenjt\u00eb, t\u00eb drejt\u00eb dhe t\u00eb mir\u00eb m\u00ebkati mbizot\u00ebronte dhe vriste njeriun (Rom. 7:13). Pa nd\u00ebshkimin e ligjit: ‘me siguri do t\u00eb vdisni’, m\u00ebkati nuk do t\u00eb kishte fuqi t\u00eb mbizot\u00ebroj\u00eb njeriun, por p\u00ebrmes fuqis\u00eb s\u00eb ligjit (me siguri do t\u00eb vdisni) m\u00ebkati gjeti rastin dhe vrau njeriun (Rom. 7:11). Ligji i dh\u00ebn\u00eb n\u00eb Eden ishte i shenjt\u00eb, i drejt\u00eb dhe i mir\u00eb sepse paralajm\u00ebronte njeriun p\u00ebr pasojat e mosbindjes (nuk do t\u00eb hani prej tij, sepse dit\u00ebn kur do ta hani prej tij, ju me siguri do t\u00eb vdisni).<\/p>\n
P\u00ebr shkak t\u00eb ofendimit, njer\u00ebzit formohen n\u00eb paudh\u00ebsi dhe ngjizen n\u00eb m\u00ebkat (Ps 51: 5). Nga n\u00ebna (nga fillimi) burrat largohen nga Zoti (Ps 58: 3), njeriu m\u00eb i mir\u00eb \u00ebsht\u00eb i krahasuesh\u00ebm me nj\u00eb gjemb dhe m\u00eb i drejti me nj\u00eb gardh t\u00eb b\u00ebr\u00eb me gjemba (Mk 7: 4). Becausesht\u00eb p\u00ebr shkak t\u00eb vepr\u00ebs s\u00eb Adamit q\u00eb vendimi u d\u00ebgjua: fajtor! (Rom 3:23)<\/p>\n
Prandaj pyetja e Jobit: \u00abKush mund t’i nxjerr\u00eb t\u00eb pastrat nga t\u00eb papastrat? Askush \u201d(Jobi 14: 4). Por ajo q\u00eb \u00ebsht\u00eb e pamundur p\u00ebr njer\u00ebzit \u00ebsht\u00eb e mundur p\u00ebr Zotin, sepse Ai ka fuqin\u00eb t\u00eb b\u00ebj\u00eb gjith\u00e7ka t\u00eb re: \u201cJezusi, megjithat\u00eb, duke i par\u00eb, tha: P\u00ebr njer\u00ebzit \u00ebsht\u00eb e pamundur, por jo p\u00ebr Per\u00ebndin\u00eb, sepse p\u00ebr Per\u00ebndin\u00eb t\u00eb gjith\u00eb gj\u00ebrat jan\u00eb t\u00eb mundshme \u201d(<\/strong>Marku 10:27).<\/p>\nArsyetimi \u00ebsht\u00eb p\u00ebrgjigjja e Zotit p\u00ebr m\u00eb t\u00eb r\u00ebnd\u00ebsishmen nga t\u00eb gjitha pyetjet njer\u00ebzore: Si mund t\u00eb b\u00ebhet nj\u00eb person i pranuesh\u00ebm para Zotit? P\u00ebrgjigja \u00ebsht\u00eb e qart\u00eb n\u00eb Dhjat\u00ebn e Re, ve\u00e7an\u00ebrisht n\u00eb rendin vijues t\u00eb Jezu Krishtit: “N\u00eb t\u00eb v\u00ebrtet\u00eb, n\u00eb t\u00eb v\u00ebrtet\u00eb po t\u00eb them se ai q\u00eb nuk ka rilindur nuk mund ta shoh\u00eb mbret\u00ebrin\u00eb e Zotit” (Gjoni 3: 3). Sht\u00eb e nevojshme t\u00eb lind\u00ebsh nga uji dhe Shpirti, sepse ajo q\u00eb ka lindur nga mishi \u00ebsht\u00eb e mishit, por ata q\u00eb kan\u00eb lindur nga Fryma jan\u00eb shpirt\u00ebror\u00eb (Rom. 8: 1).<\/p>\n
Problemi i ndarjes midis Zotit dhe njer\u00ebzve (m\u00ebkati) buron nga lindja natyrale (1Ko 15:22), dhe jo nga sjellja e njer\u00ebzve. M\u00ebkati lidhet me natyr\u00ebn e r\u00ebn\u00eb t\u00eb njeriut, dhe jo me sjelljen e tij n\u00eb shoq\u00ebri.<\/p>\n
Zgjidhja e d\u00ebnimit q\u00eb njeriu arrin n\u00eb justifikimin n\u00eb Krishtin vjen nga fuqia e Zotit, dhe jo nga nj\u00eb akt gjyq\u00ebsor. S\u00eb pari, sepse mjaftonte q\u00eb njeriu t\u00eb mos i bindej Krijuesit q\u00eb t\u00eb vendoset gjykimi i d\u00ebnimit: vdekja (ndarja) e t\u00eb gjith\u00eb njer\u00ebzve (Rom. 5:18). S\u00eb dyti, sepse kur Jezusi i th\u00ebrret njer\u00ebzit t\u00eb marrin kryqin e tij, ai e b\u00ebn t\u00eb qart\u00eb se p\u00ebr t’u pajtuar midis Zotit dhe njer\u00ebzve \u00ebsht\u00eb e nevojshme t\u00eb vuash d\u00ebnimin e vendosur: vdekjen. N\u00eb vdekje me Krishtin, drejt\u00ebsia \u00ebsht\u00eb e k\u00ebnaqur, sepse nd\u00ebshkimi nuk \u00ebsht\u00eb asgj\u00eb m\u00eb shum\u00eb se personi i shkel\u00ebsit (Mt 10:38; 1Ko 15:36; 2Ko 4:14).<\/p>\n
Kur nj\u00eb njeri paraplegjik u vendos para Jezuit, Ai tha: <\/strong><\/p>\n\u201cTani q\u00eb ju t\u00eb mund t\u00eb dini se Biri i Njeriut ka fuqi n\u00eb tok\u00eb p\u00ebr t\u00eb falur m\u00ebkatet (i tha t\u00eb paralizuarit), un\u00eb po t\u00eb them, \u00c7ohu, merre shtrat dhe shko n\u00eb sht\u00ebpin\u00eb t\u00ebnde \u201d<\/strong><\/span>(Mk 2:10 -11).<\/p>\nKjo linj\u00eb nga Jezusi demonstron se pasazhi klasik nga Romak\u00ebve 3, vargjet 21 deri 25 mbi justifikimin nuk p\u00ebrfshin koncepte kriminalistike.<\/p>\n
Falja e m\u00ebkateve nuk \u00ebsht\u00eb nj\u00eb k\u00ebrkes\u00eb ligjore, \u00ebsht\u00eb \u00e7\u00ebshtje fuqie! Vet\u00ebm ata q\u00eb kan\u00eb pushtet mbi argjil\u00ebn mund t\u00eb falin m\u00ebkatet p\u00ebr t\u00eb b\u00ebr\u00eb en\u00eb nderi nga e nj\u00ebjta mas\u00eb (Rom 9:21).<\/p>\n
Kjo \u00ebsht\u00eb arsyeja pse apostulli Pal nuk ishte i turp\u00ebruar nga ungjilli, sepse ungjilli \u00ebsht\u00eb fuqia e Zotit p\u00ebr shp\u00ebtimin e secilit q\u00eb beson (Rom. 1:16).<\/p>\n
Duke folur p\u00ebr k\u00ebt\u00eb \u00e7\u00ebshtje me Jobin, Zoti e b\u00ebn t\u00eb qart\u00eb se, q\u00eb njeriu t\u00eb jet\u00eb n\u00eb gjendje t\u00eb deklaroj\u00eb veten t\u00eb drejt\u00eb, do t\u00eb ishte e nevojshme t\u00eb kishte krah\u00eb si t\u00eb Zotit dhe t\u00eb gj\u00ebmonte si M\u00eb i Larti. Do t\u00eb ishte e nevojshme t\u00eb vishesh me lavdi dhe shk\u00eblqim dhe t\u00eb vishesh me nder dhe madh\u00ebshti. Ai duhet t\u00eb jet\u00eb n\u00eb gjendje t\u00eb derdh\u00eb zem\u00ebrimin e tij duke shtypur t\u00eb pabes\u00ebt n\u00eb vendin e tij. Vet\u00ebm duke p\u00ebrmbushur t\u00eb gjitha k\u00ebrkesat e renditura m\u00eb sip\u00ebr do t\u00eb ishte e mundur q\u00eb njeriu t\u00eb shp\u00ebtoj\u00eb vetveten (Puna 40: 8-14).<\/p>\n
Por, meqen\u00ebse njeriu nuk e ka k\u00ebt\u00eb fuqi t\u00eb p\u00ebrshkruar nga Zoti, ai kurr\u00eb nuk do t\u00eb jet\u00eb n\u00eb gjendje t\u00eb deklaroj\u00eb veten t\u00eb drejt\u00eb ose t\u00eb shp\u00ebtoj\u00eb vetveten. Nga ana tjet\u00ebr, Biri i njeriut, Jezu Krishti, mund ta shpall\u00eb njeriun t\u00eb drejt\u00eb, sepse Ai Vet\u00eb vuri lavdi dhe madh\u00ebshti duke u kthyer n\u00eb lavdi me Atin “Dhe tani, At\u00eb, m\u00eb p\u00ebrl\u00ebvdo me veten t\u00ebnde, me at\u00eb lavdi q\u00eb pata me ty para se t\u00eb ekzistonte bota \u201d(<\/strong>Gjoni 17: 5); “Ngjesh shpat\u00ebn n\u00eb kofsh\u00eb, o i fuqish\u00ebm, me lavdin\u00eb t\u00ebnde dhe madh\u00ebshtin\u00eb t\u00ebnde”<\/strong> (Ps 45: 3).<\/p>\n <\/p>\n
<\/span>Gjykat\u00ebsi i drejt\u00eb<\/strong><\/span><\/span><\/h2>\nHapi i dyt\u00eb p\u00ebr t\u00eb kuptuar doktrin\u00ebn e justifikimit \u00ebsht\u00eb t\u00eb kuptojm\u00eb se nuk ka asnj\u00eb m\u00ebnyr\u00eb q\u00eb Zoti t\u00eb deklaroj\u00eb ata q\u00eb jan\u00eb t\u00eb d\u00ebnuar pa faj. Vet\u00ebm Zoti nuk mund t\u00eb lejoj\u00eb q\u00eb nd\u00ebshkimi i vendosur ndaj keqb\u00ebr\u00ebsve t\u00eb zbatohet mbi ta.<\/p>\n
Zoti kurr\u00eb nuk e deklaron (justifikon) t\u00eb drejtin at\u00eb q\u00eb \u00ebsht\u00eb i lig “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 nuk do t\u00eb justifikoj t\u00eb pabesin “<\/strong>(Da 23: 7).<\/p>\nZoti kurr\u00eb nuk e trajton t\u00eb ligun sikur t\u00eb ishte thjesht “Larg nga ju t\u00eb b\u00ebni nj\u00eb gj\u00eb t\u00eb till\u00eb, t\u00eb vrisni t\u00eb drejtin me t\u00eb pabesin; i drejti qoft\u00eb si i pabesi, larg jush. A nuk do t\u00eb vinte drejt\u00ebsia gjykat\u00ebsi i gjith\u00eb dheut? “<\/strong> (Zan. 18:25).<\/p>\nZoti nuk do t\u00eb siguroj\u00eb kurr\u00eb q\u00eb nd\u00ebshkimi i shqiptuar kund\u00ebr shkel\u00ebsit t’i jepet nj\u00eb tjetri, pasi lexon: \u00abShpirti q\u00eb m\u00ebkaton, do t\u00eb vdes\u00eb; djali nuk do t\u00eb marr\u00eb paudh\u00ebsin\u00eb e babait dhe as babai nuk do t\u00eb marr\u00eb paudh\u00ebsin\u00eb e babait.Drejt\u00ebsia e t\u00eb drejtit do t\u00eb q\u00ebndroj\u00eb mbi t\u00eb dhe lig\u00ebsia e t\u00eb pabesit do t\u00eb bjer\u00eb mbi t\u00eb “(<\/strong>Ezk 18:20).<\/p>\nKur Jezusi i tha Nikodemit se \u00ebsht\u00eb e nevojshme q\u00eb njeriu t\u00eb rilind\u00eb, t\u00eb gjitha pyetjet e m\u00ebsip\u00ebrme u mor\u00ebn parasysh, pasi Jezusi e dinte mir\u00eb q\u00eb Zoti kurr\u00eb nuk i shpall ata t\u00eb lindur sipas mishit t\u00eb Adamit pa faj.<\/p>\n
Kur lindi natyrsh\u00ebm, njeriu u b\u00eb m\u00ebkatar, nj\u00eb en\u00eb p\u00ebr t’u dekurajuar, pra, nj\u00eb f\u00ebmij\u00eb i zem\u00ebrimit dhe mosbindjes. P\u00ebr ta shpallur njeriun t\u00eb lir\u00eb nga m\u00ebkati, ai s\u00eb pari duhet t\u00eb vdes\u00eb, sepse n\u00ebse nuk vdes ai kurr\u00eb nuk mund t\u00eb jetoj\u00eb p\u00ebr Per\u00ebndin\u00eb “Sepse ai q\u00eb ka vdekur \u00ebsht\u00eb i shfaj\u00ebsuar nga m\u00ebkati”<\/strong> (Rom. 6: 7); \u201cBudalla! ajo q\u00eb ju mbillni nuk gjall\u00ebrohet n\u00ebse nuk vdisni m\u00eb par\u00eb \u201d(1Ko 15:36).<\/strong><\/p>\nKrishti vdiq p\u00ebr m\u00ebkatar\u00ebt – i drejti p\u00ebr t\u00eb padrejt\u00ebt – por kush nuk e ha mishin dhe nuk pi gjakun e Krishtit nuk do t\u00eb ket\u00eb jet\u00eb n\u00eb vetvete, dometh\u00ebn\u00eb \u00ebsht\u00eb e domosdoshme q\u00eb njeriu t\u00eb jet\u00eb pjes\u00ebmarr\u00ebs n\u00eb vdekjen e Krishtit.<\/p>\n
\u00a0\u201cSepse Krishti gjithashtu vuajti nj\u00eb her\u00eb p\u00ebr m\u00ebkatet, t\u00eb drejt\u00ebt p\u00ebr t\u00eb padrejt\u00ebt, p\u00ebr t\u00eb na \u00e7uar te Per\u00ebndia; i m\u00ebrzitur, me t\u00eb v\u00ebrtet\u00eb, n\u00eb mish, por i gjall\u00ebruar nga Fryma \u201d(<\/strong>1Pj. 3:18);<\/p>\n\u201cJezusi, pra, u tha atyre: N\u00eb t\u00eb v\u00ebrtet\u00eb, n\u00eb t\u00eb v\u00ebrtet\u00eb po ju them se, n\u00ebse nuk hani mishin e Birit t\u00eb njeriut dhe nuk pini gjakun e tij, nuk do t\u00eb keni m\u00eb jet\u00eb n\u00eb vetvete\u201d<\/strong> (Gjoni 6:53).<\/p>\nT\u00eb hash mish dhe t\u00eb pish gjakun e Krishtit \u00ebsht\u00eb nj\u00ebsoj si t\u00eb besosh n\u00eb T\u00eb (Gjoni 6:35, 47). T\u00eb besosh n\u00eb Krishtin \u00ebsht\u00eb nj\u00ebsoj si t\u00eb kryq\u00ebzohesh me T\u00eb.<\/p>\n
Kushdo q\u00eb beson \u00ebsht\u00eb varrosur me T\u00eb dhe pushon s\u00eb jetuari p\u00ebr m\u00ebkatin dhe fillon t\u00eb jetoj\u00eb p\u00ebr Per\u00ebndin\u00eb \u201cUn\u00eb tashm\u00eb jam kryq\u00ebzuar me Krishtin; dhe un\u00eb jetoj, jo m\u00eb un\u00eb, por Krishti jeton n\u00eb mua; dhe jet\u00ebn q\u00eb tani jetoj n\u00eb mish, un\u00eb jetoj n\u00eb besimin e Birit t\u00eb Per\u00ebndis\u00eb, i cili m\u00eb deshi dhe u dor\u00ebzua p\u00ebr mua \u201d<\/strong>(Gal 2:20; Rom. 6: 4).<\/p>\nNjeriu q\u00eb beson n\u00eb Krishtin e pranon se \u00ebsht\u00eb fajtor p\u00ebr vdekjen p\u00ebr shkak t\u00eb fyerjes s\u00eb Adamit.<\/p>\n
N\u00eb m\u00ebnyr\u00eb implicite pranon q\u00eb Zoti \u00ebsht\u00eb i drejt\u00eb kur flet dhe \u00ebsht\u00eb i past\u00ebr kur gjykon si fajtor pasardh\u00ebsit e Adamit (Ps 51: 4). Ai pranon q\u00eb vet\u00ebm Krishti ka fuqin\u00eb t\u00eb krijoj\u00eb nj\u00eb njeri t\u00eb ri duke u ringjallur nga t\u00eb vdekurit, n\u00eb m\u00ebnyr\u00eb q\u00eb ai q\u00eb \u00ebsht\u00eb varrosur me T\u00eb t\u00eb ringjall\u00eb nj\u00eb krijes\u00eb t\u00eb re.<\/p>\n
<\/p>\n
<\/span>Njeri i ri n\u00eb Krishtin<\/strong><\/span><\/span><\/h2>\nHapi i fundit p\u00ebr t\u00eb kuptuar justifikimin \u00ebsht\u00eb t\u00eb kuptojm\u00eb q\u00eb nga lindja e re vjen nj\u00eb krijes\u00eb e re e krijuar me drejt\u00ebsi dhe shenjt\u00ebri t\u00eb v\u00ebrtet\u00eb “Pra, n\u00ebse dikush \u00ebsht\u00eb n\u00eb Krisht, nj\u00eb krijes\u00eb e re \u00ebsht\u00eb; gj\u00ebrat e vjetra jan\u00eb zhdukur; ja, gjith\u00e7ka \u00ebsht\u00eb b\u00ebr\u00eb e re \u201d(<\/strong>2Ko 5:17; Efesian\u00ebve 4:24).<\/p>\nKjo krijes\u00eb e re \u00ebsht\u00eb shpallur e drejt\u00eb sepse n\u00eb m\u00ebnyr\u00eb t\u00eb efektshme Zoti e krijoi at\u00eb p\u00ebrs\u00ebri t\u00eb drejt\u00eb dhe t\u00eb pat\u00ebmet\u00eb para Tij.<\/p>\n
Njeriu q\u00eb beson n\u00eb Krishtin \u00ebsht\u00eb krijuar rishtas pjes\u00ebmarr\u00ebs i natyr\u00ebs hyjnore (2 Pjet. 1: 4), sepse plaku u kryq\u00ebzua dhe trupi q\u00eb i p\u00ebrkiste m\u00ebkatit u zhb\u00eb.<\/p>\n
Pasi u varros me Krishtin n\u00eb ngjashm\u00ebrin\u00eb e vdekjes s\u00eb tij, njeriu ringjall nj\u00eb krijes\u00eb t\u00eb re “Duke e ditur k\u00ebt\u00eb, q\u00eb plaku yn\u00eb u kryq\u00ebzua me t\u00eb, n\u00eb m\u00ebnyr\u00eb q\u00eb trupi i m\u00ebkatit t\u00eb zhb\u00ebhet, n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb mos i sh\u00ebrbejm\u00eb m\u00eb m\u00ebkatit” <\/strong>( Rom 6: 6).<\/p>\nP\u00ebrmes ungjillit, Zoti jo vet\u00ebm q\u00eb e shpall njeriun t\u00eb drejt\u00eb, por gjithashtu krijon njeriun e ri n\u00eb thelb t\u00eb drejt\u00eb. Ndryshe nga sa pretendon Dr. Scofield, se Zoti vet\u00ebm e shpall m\u00ebkatarin t\u00eb jet\u00eb i drejt\u00eb, por nuk e b\u00ebn at\u00eb t\u00eb drejt\u00eb.<\/p>\n
Bibla thot\u00eb se Zoti e krijon njeriun e ri me drejt\u00ebsi dhe shenjt\u00ebri t\u00eb v\u00ebrtet\u00eb (Ef 4:24), prandaj, Justifikimi vjen nga nj\u00eb veprim krijues i Zotit, me an\u00eb t\u00eb t\u00eb cilit njeriu i ri krijohet pjes\u00ebmarr\u00ebs n\u00eb natyr\u00ebn hyjnore. Arsyetimi biblik i referohet gjendjes s\u00eb atyre q\u00eb jan\u00eb krijuar p\u00ebrs\u00ebri p\u00ebrmes s\u00eb v\u00ebrtet\u00ebs s\u00eb ungjillit (besimit): pa faj ose d\u00ebnim.<\/p>\n
Nuk ka asnj\u00eb d\u00ebnim p\u00ebr ata q\u00eb jan\u00eb n\u00eb Krishtin. Pse nuk ka d\u00ebnim? P\u00ebrgjigja q\u00ebndron n\u00eb faktin se njeriu ‘\u00ebsht\u00eb n\u00eb Krishtin’, sepse ata q\u00eb jan\u00eb n\u00eb Krishtin jan\u00eb krijesa t\u00eb reja “PRANDAJ, tani nuk ka asnj\u00eb d\u00ebnim p\u00ebr ata q\u00eb jan\u00eb n\u00eb Krishtin Jezus, t\u00eb cil\u00ebt nuk ecin sipas mishit, por sipas Frym\u00ebs” <\/strong>(Rom 8: 1);<\/p>\n\u201cPra, n\u00ebse dikush \u00ebsht\u00eb n\u00eb Krishtin, nj\u00eb krijes\u00eb e re \u00ebsht\u00eb; gj\u00ebrat e vjetra jan\u00eb zhdukur; ja, gjith\u00e7ka \u00ebsht\u00eb b\u00ebr\u00eb e re \u201d(<\/strong>2Ko 5:17).<\/p>\nArsyetimi buron nga gjendja e re e atyre q\u00eb jan\u00eb n\u00eb Krisht, sepse t\u00eb jesh n\u00eb Krisht do t\u00eb thot\u00eb t\u00eb jesh nj\u00eb krijes\u00eb e re “Dhe n\u00ebse Krishti \u00ebsht\u00eb n\u00eb ty, trupi n\u00eb t\u00eb v\u00ebrtet\u00eb ka vdekur p\u00ebr shkak t\u00eb m\u00ebkatit, por shpirti jeton p\u00ebr shkak t\u00eb drejt\u00ebsia Dhe n\u00ebse Fryma e atij q\u00eb ringjalli Jezusin nga t\u00eb vdekurit banon n\u00eb ju, ai q\u00eb ringjalli Krishtin nga t\u00eb vdekurit do t\u00eb gjall\u00ebroj\u00eb gjithashtu trupat tuaj t\u00eb vdeksh\u00ebm me an\u00eb t\u00eb Shpirtit t\u00eb tij q\u00eb banon n\u00eb ju \u201d(<\/strong>Rom. 8: 10-11).<\/p>\nJepni pyetjen e apostullit Pav\u00ebl: \u00abSepse n\u00ebse ne, q\u00eb k\u00ebrkojm\u00eb t\u00eb shfaj\u00ebsohemi n\u00eb Krishtin, edhe ne do t\u00eb gjendemi m\u00ebkatar\u00eb, a \u00ebsht\u00eb Krishti ministri i m\u00ebkatit? Aspak \u201d(<\/strong>Gal 2:17).<\/p>\nTani Krishti \u00ebsht\u00eb nj\u00eb minist\u00ebr i drejt\u00ebsis\u00eb dhe n\u00eb asnj\u00eb m\u00ebnyr\u00eb nj\u00eb sh\u00ebrb\u00ebtor i m\u00ebkatit, prandaj, ai q\u00eb justifikohet nga Krishti nuk \u00ebsht\u00eb gjetur m\u00ebkatar, sepse ai ka vdekur p\u00ebr m\u00ebkatin “Sepse ai q\u00eb ka vdekur \u00ebsht\u00eb i shfaj\u00ebsuar nga m\u00ebkati” (Rom. 6: 7)<\/p>\n
Kur apostulli Pav\u00ebl thot\u00eb: \u00ebsht\u00eb Zoti ai q\u00eb i justifikon ata! \u201cKush do t\u00eb ngrej\u00eb nj\u00eb akuz\u00eb kund\u00ebr t\u00eb zgjedhurve t\u00eb Zotit? Godsht\u00eb Zoti q\u00eb i justifikon ata <\/strong>\u201d(Rom. 8:33), ai ishte mjaft i sigurt se nuk ishte \u00e7\u00ebshtje mjekoligjore, sepse n\u00eb gjykat\u00eb ai vet\u00ebm deklaron se \u00e7far\u00eb \u00ebsht\u00eb, pasi ata nuk kan\u00eb fuqi t\u00eb ndryshojn\u00eb gjendjen e atyre q\u00eb paraqiten para gjykat\u00ebsve.<\/p>\nKur thuhet se ‘\u00ebsht\u00eb Zoti q\u00eb justifikon’, apostulli Pav\u00ebl tregon fuqin\u00eb e Zotit q\u00eb krijon nj\u00eb njeri t\u00eb ri. Zoti e shpall njeriun t\u00eb drejt\u00eb sepse nuk ka d\u00ebnim p\u00ebr ata q\u00eb jan\u00eb krijesa t\u00eb reja. Zoti nuk e transferoi gjendjen e plakut te Krishti, por plaku u kryq\u00ebzua dhe u zhb\u00eb, k\u00ebshtu q\u00eb nga t\u00eb vdekurit u ngrit\u00ebn krijesa t\u00eb reja q\u00eb ulen me Krishtin p\u00ebr lavdin\u00eb e Per\u00ebndis\u00eb At\u00eb dhe asnj\u00eb d\u00ebnim nuk r\u00ebndon mbi ta.<\/p>\n
T\u00eb krishter\u00ebt shpallen t\u00eb drejt\u00eb sepse jan\u00eb b\u00ebr\u00eb t\u00eb drejt\u00eb (dikaio\u00f5) nga fuqia q\u00eb \u00ebsht\u00eb n\u00eb ungjill, me t\u00eb cil\u00ebn njeriu \u00ebsht\u00eb pjes\u00ebmarr\u00ebs n\u00eb trupin e Krishtit, sepse ai vdiq dhe u ringjall me Krishtin si i shenjt\u00eb, i pat\u00ebmet\u00eb dhe i pat\u00ebmet\u00eb “N\u00eb trupin e mishi i tij, me an\u00eb t\u00eb vdekjes, p\u00ebr t’ju paraqitur t\u00eb shenjt\u00eb dhe t\u00eb pat\u00ebmet\u00eb dhe t\u00eb pat\u00ebmet\u00eb “para tij”<\/strong> (Kol 1:22; Efes. 2: 6; Kol 3: 1).<\/p>\nKur Pali thot\u00eb, “Meqen\u00ebse tashm\u00eb keni vdekur dhe jeta juaj \u00ebsht\u00eb e fshehur me Krishtin n\u00eb Zot” (Kol 3: 3), do t\u00eb thot\u00eb q\u00eb i krishteri \u00ebsht\u00eb i justifikuar nga m\u00ebkati, dometh\u00ebn\u00eb i vdekur p\u00ebr m\u00ebkatin (Rom. 6: 1 – 11), dhe un\u00eb jetoj p\u00ebr Zotin \u201cK\u00ebshtu q\u00eb ne u varros\u00ebm me t\u00eb nga pag\u00ebzimi n\u00eb vdekje; k\u00ebshtu q\u00eb, ashtu si Krishti u ringjall prej s\u00eb vdekurish, nga lavdia e Atit, k\u00ebshtu edhe ne mund t\u00eb ecim n\u00eb risin\u00eb e jet\u00ebs \u201d<\/strong>(Rom. 6: 4).<\/p>\nJezusi u dha nga Zoti p\u00ebr t\u00eb vdekur p\u00ebr shkak t\u00eb m\u00ebkatit t\u00eb njer\u00ebzimit, sepse \u00ebsht\u00eb e nevojshme q\u00eb njer\u00ebzit t\u00eb vdesin p\u00ebr t\u00eb m\u00ebkatuar n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb jetojn\u00eb p\u00ebr Per\u00ebndin\u00eb. Kjo \u00ebsht\u00eb arsyeja pse u ngrit Krishti Jezus, n\u00eb m\u00ebnyr\u00eb q\u00eb ata q\u00eb ngrihen me T\u00eb t\u00eb shpallen t\u00eb drejt\u00eb. Pa vdekur nuk ka ringjallje, pa ringjallje nuk ka justifikim “Kush u \u00e7ua p\u00ebr m\u00ebkatet tona dhe u ngrit p\u00ebr justifikimin ton\u00eb”<\/strong> (Rom. 4:25).<\/p>\n","protected":false},"excerpt":{"rendered":"Justifikimi nuk \u00ebsht\u00eb as veprim kriminalistik dhe as gjyq\u00ebsor i Zotit, p\u00ebr t\u00eb cilin Ai fal, p\u00ebrjashton ose trajton njeriun, i cili nuk \u00ebsht\u00eb i drejt\u00eb, sikur t\u00eb ishte i drejt\u00eb.<\/p>\n","protected":false},"author":1,"featured_media":97,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[1],"tags":[13,18,25],"class_list":["post-96","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-sem-categoria","tag-drejte","tag-gjykatesi","tag-justifikimi"],"acf":[],"_links":{"self":[{"href":"https:\/\/estudobiblico.org\/sq\/wp-json\/wp\/v2\/posts\/96","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=96"}],"version-history":[{"count":0,"href":"https:\/\/estudobiblico.org\/sq\/wp-json\/wp\/v2\/posts\/96\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/estudobiblico.org\/sq\/wp-json\/wp\/v2\/media\/97"}],"wp:attachment":[{"href":"https:\/\/estudobiblico.org\/sq\/wp-json\/wp\/v2\/media?parent=96"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/estudobiblico.org\/sq\/wp-json\/wp\/v2\/categories?post=96"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/estudobiblico.org\/sq\/wp-json\/wp\/v2\/tags?post=96"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}