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<\/figure>\n\n\n\nN\u00eb mes t\u00eb shum\u00eb detajeve t\u00eb tjera q\u00eb thuhet se ndikuan n\u00eb \u201ckthimin\u201d e Shenjtes Terez\u00eb t\u00eb Avil\u00ebs, ishte edhe nj\u00eb bised\u00eb q\u00eb ajo kishte b\u00ebr\u00eb me nj\u00eb meshtar gjat\u00eb nj\u00eb rr\u00ebfimi. Tereza, tashm\u00eb e kushtuar Hyjit prej rreth nj\u00ebzet vjet\u00ebsh, me skrupolozitet shqet\u00ebsohej shum\u00eb q\u00eb t\u00eb rr\u00ebfente m\u00ebkatet e b\u00ebra. Por rr\u00ebfyesi, me shum\u00eb drit\u00eb shpirt\u00ebrore, i tha: \u00abM\u00eb fort se t\u00eb shqet\u00ebsohesh p\u00ebr t\u00eb keqen q\u00eb ke b\u00ebr\u00eb, duhet t\u00eb shqet\u00ebsohesh p\u00ebr t\u00eb mirat q\u00eb mund t\u00eb kishe b\u00ebr\u00eb e nuk i ke b\u00ebr\u00eb\u00bb<\/em>. Kjo p\u00ebrspektiv\u00eb e re e t\u00eb shikuarit gj\u00ebrat e vuri Shenjt\u00ebresh\u00ebn n\u00eb nj\u00eb udh\u00eb t\u00eb re. Fal\u00eb edhe shum\u00eb detajeve t\u00eb tjera, ajo pastaj filloi t\u00eb \u201ckthehej kah Zoti\u201d. Jo se kishte b\u00ebr\u00eb m\u00ebkate t\u00eb r\u00ebnda, por aty e tutje filloi t\u00eb perqendrohej tek prania e gjall\u00eb e Jezusit n\u00eb jet\u00ebn e saj, prani e cila i mund\u00ebsonte shum\u00eb e shum\u00eb raste p\u00ebr ta d\u00ebshmuar dashurin\u00eb ndaj Tij e ndaj t\u00eb tjer\u00ebve. Pastaj, n\u00eb rr\u00ebmuj\u00ebn shpirt\u00ebrore, teologjike e politike q\u00eb po ndodhte n\u00eb Kish\u00ebn e shekullit XVI (p\u00ebr shkak t\u00eb zbulimit t\u00eb Amerik\u00ebs dhe p\u00ebr shkak t\u00eb herezive luterane), ajo filloi t\u00eb pyeste veten se \u00e7far\u00eb mund t\u00eb b\u00ebnte n\u00eb gjith\u00eb k\u00ebt\u00eb. Ia nisi me bindjen q\u00eb t\u00eb jepte ndihmes\u00ebn e saj t\u00eb vog\u00ebl n\u00eb t\u00eb mir\u00ebn e Kish\u00ebs me rip\u00ebrt\u00ebritjen e murgeshave Karmelitane, por ajo ndihmes\u00eb \u00abe vog\u00ebl\u00bb<\/em> u shnd\u00ebrrua n\u00eb nj\u00ebr\u00ebn prej kolonave m\u00eb t\u00eb forta t\u00eb Kish\u00ebs s\u00eb asaj kohe dhe e till\u00eb vazhdon t\u00eb mbetet edhe sot e k\u00ebsaj dite.<\/p>\n\n\n\n K\u00ebshtu e kuptojm\u00eb r\u00ebnd\u00ebsin\u00eb e sh\u00ebmb\u00eblltyr\u00ebs s\u00eb sotme, ku\nJezusi flet p\u00ebr talentet t\u00eb cil\u00ebt duhet t\u00eb futen medoemos n\u00eb pun\u00eb. <\/p>\n\n\n\n Talenti ishte nj\u00eb mas\u00eb paraje n\u00eb at\u00eb koh\u00eb. Jezusi tregon\np\u00ebr nj\u00eb njeri shum\u00eb t\u00eb pasur i cili \u00abdeshi\nt\u00eb nisej p\u00ebr dhe t\u00eb larg\u00ebt\u00bb<\/em> e, para se t\u00eb nisej, \u00abi thirri sh\u00ebrb\u00ebtor\u00ebt e vet dhe ua dor\u00ebzoi pasurit\u00eb e veta\u00bb<\/em>. Secilit\ni dha \u00absipas zot\u00ebsis\u00eb s\u00eb tij\u00bb<\/em>: \u00abnj\u00ebrit pes\u00eb, tjetrit dy e t\u00eb tretit vet\u00ebm\nnj\u00eb\u00bb<\/em>. Duhet theksuar se n\u00eb k\u00ebt\u00eb rast b\u00ebhej fjal\u00eb p\u00ebr shuma v\u00ebrtet\u00eb\nkolosale, duke qen\u00eb se nj\u00eb talent ishte i barazvlefsh\u00ebm me pag\u00ebn e gjasht\u00ebmij\u00eb dit\u00ebve pun\u00eb<\/em>. E llogaritur n\u00eb\nvite, shkon diku rreth nj\u00ebzet vite rrog\u00eb <\/em>normale.\n<\/p>\n\n\n\n Kur zot\u00ebria u kthye nga udh\u00ebtimi i tij, u k\u00ebrkoi llogari\np\u00ebr m\u00ebnyr\u00ebn se si i kishin p\u00ebrdorur parat\u00eb e tij. Dy t\u00eb par\u00ebt i kishin\ndyfishuar talentet e besuara. Ishte i treti ai q\u00eb kishte b\u00ebr\u00eb di\u00e7ka shum\u00eb t\u00eb\n\u00e7uditshme: e kishte fshehur k\u00ebt\u00eb pasuri t\u00eb m\u00ebdha n\u00ebn tok\u00eb. Pik\u00ebrisht k\u00ebt\u00eb gjest\nzot\u00ebria ia qorton r\u00ebnd\u00eb e nuk kursehet t\u2019u thot\u00eb sh\u00ebrb\u00ebtor\u00ebve t\u00eb tjer\u00eb: \u00abMerrjani k\u00ebtij talentin e jepjani atij q\u00eb\nka dhjet\u00eb\u2026 E sh\u00ebrb\u00ebtorin e pavlefsh\u00ebm qiteni p\u00ebrjashta!\u00bb<\/em>. Nga ana tjet\u00ebr,\nfjal\u00eb tejet t\u00eb bukura ky zot\u00ebri kishte th\u00ebn\u00eb p\u00ebr dy sh\u00ebrb\u00ebtor\u00ebt e tjer\u00eb, t\u00eb\ncil\u00ebt ia shumuan parat\u00eb e besuara: \u00abT\u00eb\nlumt\u00eb, sh\u00ebrb\u00ebtor i mir\u00eb e besnik! Pse u d\u00ebftove besnik n\u00eb sende t\u00eb vogla, do t\u00eb\nt\u00eb b\u00ebj t\u00eb par\u00eb mbi pasuri t\u00eb m\u00ebdha: hyr n\u00eb g\u00ebzimin e zot\u00ebris\u00eb t\u00ebnd!\u00bb<\/em>. <\/p>\n\n\n\n \u00c7far\u00eb nuk kishte shkuar mir\u00eb, pra, me sh\u00ebrb\u00ebtorin e tret\u00eb, q\u00eb nuk e shumoi talentin e vet? N\u00eb p\u00ebrgjigjen e tij, ky sh\u00ebrb\u00ebtor kishte dh\u00ebn\u00eb k\u00ebt\u00eb justifikim: \u00abZot\u00ebri, duke t\u00eb njohur se je njeri i ashp\u00ebr, se korr ku nuk mbodhe e mbledh ku nuk hodhe, u frik\u00ebsova\u00bb<\/em>. Por Zot\u00ebria nuk e kap\u00ebrdiu k\u00ebt\u00eb justifikim hileqar. E kuptoi p\u00ebrpjekjen e tij p\u00ebr ta mashtruar. Prandaj ia ktheu menj\u00ebher\u00eb: \u00abSh\u00ebrb\u00ebtor i keq dhe p\u00ebrtac\u00bb<\/em>. Shkaku i v\u00ebrtet\u00eb i asaj zgjedhjeje t\u00eb \u00e7uditshme nga ky sh\u00ebrb\u00ebtor ishte, pra, dembelizmi<\/em> e jo frika e ndonj\u00eb falimentimi t\u00eb mundsh\u00ebm. Kot nuk e thot\u00eb nj\u00eb proverb se \u00abn\u00ebna e t\u00eb gjitha veseve \u00ebsht\u00eb dembelizmi\u00bb<\/em>.<\/p>\n\n\n\n Sikur shkaku i v\u00ebrtet\u00eb t\u00eb kishte qen\u00eb frika, s\u00eb paku, ia\nkujton Zot\u00ebria: \u00abt\u00eb \u00ebsht\u00eb dashur ta\nshtish paran\u00eb time n\u00eb bank\u00eb e n\u00eb kthim kisha marr\u00eb gj\u00ebn\u00eb time me kamat\u00eb\u00bb<\/em>.\nPra e kishte nj\u00eb m\u00ebnyr\u00eb p\u00ebr t\u2019i shumuar parat\u00eb, n\u00ebse v\u00ebrtet do ta k\u00ebrkonte at\u00eb\nm\u00ebnyr\u00eb.<\/p>\n\n\n\n N\u00eb fillim t\u00eb Mesh\u00ebs, t\u00eb penduar p\u00ebr m\u00ebkatet tona, themi\ngjithmon\u00eb \u00abPo i rr\u00ebfehem\u2026\u00bb,<\/em> si\np\u00ebrgatitje p\u00ebr ta vazhduar denj\u00ebsisht Mesh\u00ebn e Shenjt\u00eb. Nd\u00ebr t\u00eb tjera, aty i\nk\u00ebrkojm\u00eb Hyjit falje edhe p\u00ebr m\u00ebkatet q\u00eb kemi b\u00ebr\u00eb \u00abme l\u00ebshime\u00bb<\/em>. K\u00ebto lloj m\u00ebkatesh jan\u00eb t\u00eb mirat q\u00eb do t\u00eb kishim mundur t\u2019i b\u00ebnim, por, me justifikime t\u00eb\nndryshme, nuk i kemi b\u00ebr\u00eb<\/em>. P\u00ebrshembull, shum\u00eb t\u00eb rinj thon\u00eb se nuk kan\u00eb\nkoh\u00eb t\u00eb luten, por nga ana tjet\u00ebr, kalojn\u00eb koh\u00eb v\u00ebrtet t\u00eb tep\u00ebrt n\u00eb rrjetet\nsociale. Rrijn\u00eb deri n\u00eb dymb\u00ebdhjet\u00eb t\u00eb nat\u00ebs (e shpesh edhe m\u00eb gjat\u00eb) duke \u00e7atuar<\/em> gj\u00ebra gati boshe me shoq\u00ebrin\u00eb\n(p\u00ebr t\u00eb mos folur k\u00ebtu p\u00ebr ata q\u00eb kalojn\u00eb \u00e7do lloj kufiri etik) e, nga ana\ntjet\u00ebr, ankohen se i merr gjumi kur duan t\u00eb thon\u00eb ndonj\u00eb urat\u00eb.<\/p>\n\n\n\n Kjo n\u00eb lidhje me lutjen. Po me gj\u00ebrat e tjera t\u00eb jet\u00ebs? Edhe k\u00ebtu referimin m\u00eb t\u00eb p\u00ebrshtatsh\u00ebm do t\u00eb mund ta gjenim n\u00eb lidhje me t\u00eb rinjt\u00eb. T\u00eb gjith\u00eb, n\u00eb nj\u00eb form\u00eb apo n\u00eb nj\u00eb tjet\u00ebr, kan\u00eb aft\u00ebsi v\u00ebrtet mahnit\u00ebse. Por jo t\u00eb gjith\u00eb i kultivojn\u00eb e i zhvillojn\u00eb ato aft\u00ebsi. Shum\u00eb prej tyre kan\u00eb \u00ebndrra t\u00eb b\u00ebhen kushedi se kush n\u00eb jet\u00eb, por jo t\u00eb gjith\u00eb angazhohen seriozisht n\u00eb studime, n\u00eb kultivimin e aft\u00ebsive dhe pasioneve t\u00eb ndryshme q\u00eb ndiejn\u00eb brenda vetes. Kan\u00eb d\u00ebshira t\u00eb m\u00ebdha, por flen\u00eb gjum\u00eb me \u00ebndje n\u00eb djepin e dembelizmit t\u00eb tyre. Por, si\u00e7 ka shkruar shkrimtari francez i shekullit t\u00eb kaluar, Paul Val\u00e8ry: \u00abM\u00ebnyra m\u00eb e mir\u00eb p\u00ebr ta b\u00ebr\u00eb nj\u00eb \u00ebnd\u00ebrr realitet, \u00ebsht\u00eb q\u00eb t\u00eb zgjohesh nga gjumi\u00bb. <\/em>Edhe Sh\u00ebn Pali, n\u00eb leximin e dyt\u00eb, e qorton fuqimisht dembelizmin n\u00eb lidhje me shenjt\u00ebrimin e p\u00ebrditsh\u00ebm q\u00eb na k\u00ebrkohet n\u00eb jet\u00eb: \u00abT\u00eb mos flejm\u00eb si t\u00eb tjer\u00ebt, por t\u00eb rrijm\u00eb zgjuar!\u00bb<\/em>. I Lumi Dom Ndre Zadeja, ka l\u00ebn\u00eb t\u00eb shkruar n\u00eb \u00abKatekizmi n\u00eb vjersha\u00bb<\/em> t\u00eb tij nj\u00eb shprehje shum\u00eb dometh\u00ebn\u00ebse: \u00abP\u00ebr dembel s\u2019u ba Parrizi, por p\u00ebr at q\u00eb fort \u00e7alltisi\u00bb<\/em>. E kishte kuptuar shum\u00eb mir\u00eb ky meshtar tejet aktiv se i krishteri e ka p\u00ebr detyr\u00eb ta shfryt\u00ebzoj\u00eb e ta p\u00ebrdor\u00eb p\u00ebr t\u00eb b\u00ebr\u00eb mir\u00eb \u00e7do rast q\u00eb Provania i v\u00eb p\u00ebrpara. Dembeli<\/em> i l\u00eb t\u2019i shkojn\u00eb kot shum\u00eb raste t\u00eb tilla, kurse pun\u00ebtori<\/em>, shpejton, (\u00ab\u00e7alltis\u00bb<\/em>) t\u2019i shfyt\u00ebzoj\u00eb ato. <\/p>\n\n\n\n Pra, p\u00ebr t\u2019u rritur n\u00eb shenjt\u00ebri, nuk qenka e r\u00ebnd\u00ebsishme\nn\u00ebse kemi shum\u00eb apo pak talente, por n\u00ebse i v\u00ebm\u00eb apo jo n\u00eb pun\u00eb ata q\u00eb kemi. Po\nta v\u00ebrejm\u00eb me kujdes, rastet p\u00ebr t\u00eb b\u00ebr\u00eb mir\u00eb jan\u00eb v\u00ebrtet t\u00eb shumta n\u00eb jet\u00ebn e\nsecilit, por varet se sa urti shpirt\u00ebrore kemi p\u00ebr t\u2019i dalluar ato.<\/p>\n\n\n\n N\u00eb leximin e par\u00eb na flitet n\u00eb nj\u00eb form\u00eb shum\u00eb origjinale p\u00ebr urtin\u00eb. Autori i shenjt\u00eb n\u00eb k\u00ebto rreshta e krahason urtin\u00eb me nj\u00eb grua: \u00abKu mund t\u00eb gjendet nj\u00eb grua v\u00ebretet burr\u00ebresh\u00eb? \u00cbsht\u00eb m\u00eb e \u00e7meshme se gur\u00ebt e pa\u00e7muesh\u00ebm. Ajo gjen lesh e li e punon haresh\u00ebm me duart e veta. Furk\u00ebn merr n\u00eb dor\u00eb e me gishta e sjell boshtin\u00bb<\/em>. P\u00ebrshkruan k\u00ebtu nj\u00eb grua shum\u00eb pun\u00ebtore, t\u00eb aft\u00eb t\u00eb b\u00ebj\u00eb nj\u00ebher\u00ebsh pun\u00eb t\u00eb shumta n\u00ebp\u00ebr sht\u00ebpi, si\u00e7 b\u00ebjn\u00eb t\u00eb gjitha n\u00ebnat e bot\u00ebs dhe, p\u00ebr t\u00eb rritur f\u00ebmij\u00ebt e saj, ajo arrin t\u00eb p\u00ebrdor\u00eb deri edhe gj\u00ebrat m\u00eb t\u00eb thjeshta q\u00eb i bien n\u00eb dor\u00eb. Urtia e saj q\u00ebndron jo n\u00eb faktin se ka shum\u00eb, por n\u00eb aft\u00ebsin\u00eb e saj q\u00eb t\u2019i dalloj\u00eb ato mund\u00ebsi q\u00eb ka p\u00ebrreth vetes. K\u00ebt\u00eb lloj urtie na k\u00ebrkon Hyji edhe neve: t\u00eb dim\u00eb t\u2019i shohim \u00abtalentet\u00bb<\/em> q\u00eb Ai na jep dhe mund\u00ebsit\u00eb q\u00eb na i krijon n\u00eb jet\u00eb p\u00ebr t\u00eb b\u00ebr\u00eb t\u00eb mir\u00ebn. T\u00eb mos zgjedhim edhe ne t\u00eb jemi \u00abp\u00ebrtac\u00eb\u00bb<\/em>. Nuk \u00ebsht\u00eb faji yn\u00eb n\u00ebse Hyji na ka dh\u00ebn\u00eb \u00abpes\u00eb, dy, apo nj\u00eb talent\u00bb<\/em>, por \u00ebsht\u00eb faj i yn\u00eb n\u00ebse nuk i v\u00ebm\u00eb ata n\u00eb pun\u00eb. Sh\u00ebrb\u00ebtori \u00abp\u00ebrtac\u00bb<\/em> nuk qortohet se \u00abb\u00ebri di\u00e7ka t\u00eb keqe\u00bb<\/em>, por qortohet se \u00abnuk b\u00ebri asgj\u00eb\u00bb<\/em>.<\/p>\n\n\n\n Shenjt\u00ebrit, t\u00eb cil\u00ebt me besim n\u00eb Zotin i vun\u00eb n\u00eb pun\u00eb talentet e veta, na m\u00ebsojn\u00eb se sa e v\u00ebrtet\u00eb \u00ebsht\u00eb se Hyji, pastaj, i shton edhe m\u00eb shum\u00eb k\u00ebta talente, duke v\u00ebrtetuar k\u00ebshtu fjal\u00ebt e Jezusit: \u00abAtij q\u00eb ka do t\u2019i jepet m\u00eb e do t\u00eb ket\u00eb me shumic\u00eb\u00bb<\/em>. Nd\u00ebrsa p\u00ebrtac\u00ebt, koprac\u00ebt dhe ata q\u00eb nuk desh\u00ebn t\u2019i hapen me bujari Hirit Hyjnor n\u00eb p\u00ebrdorimin e talenteve, v\u00ebrtetojn\u00eb ato fjal\u00ebt e tjera t\u00eb Jezusit: \u00abAtij q\u00eb s\u2019ka, do t\u2019i merret edhe ajo pakic\u00eb q\u00eb ka\u00bb<\/em>.<\/p>\n\n\n\n Nj\u00eb her\u00eb nj\u00eb njeri doli para Zotit dhe, i k\u00ebnaqur me vetveten, i shtriu duart e tha: \u00abShiko, o Zot, sa t\u00eb pastra i kam duart e mia!\u00bb<\/em>. Por Zoti, buz\u00ebqeshi me trishtim dhe i tha: \u00abPo, t\u00eb pastra i paske, por i paske bosh\u00bb<\/em>. Kjo p\u00ebrrall\u00eb nuk p\u00ebrfundon duke treguar n\u00ebse ai meritoi Ferrin apo Parajs\u00ebn, por, duke e par\u00eb p\u00ebrfundimin e sh\u00ebmb\u00ebllyr\u00ebs s\u00eb sotme, mund ta imagjinojm\u00eb vet\u00eb.<\/p>\n\n\n\n Dom Dritan Ndoci E DIELA XXXIII GJAT\u00cb VITIT A Fu 31, 10-13. 19-20. 30-31; Ps 128 (127); 1 Sel 5, 1-6; Mt 25, 14-30 N\u00eb mes t\u00eb shum\u00eb detajeve t\u00eb tjera q\u00eb thuhet se ndikuan n\u00eb \u201ckthimin\u201d e Shenjtes Terez\u00eb t\u00eb Avil\u00ebs, ishte edhe nj\u00eb bised\u00eb q\u00eb ajo kishte b\u00ebr\u00eb me nj\u00eb meshtar gjat\u00eb nj\u00eb rr\u00ebfimi. Tereza, tashm\u00eb … <\/p>\n
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