![\"\"](\"http:\/\/www.maranatha.al\/wp-content\/uploads\/2021\/02\/trasfigurazione_del_signore_raffaello_web_2017.jpg\")
<\/figure>\n\n\n\nPjesa ungjillore q\u00eb sapo d\u00ebgjuam mbi Shnd\u00ebrrimin e\nJezusit n\u00eb Malin Tabor, na sjell nj\u00eb ngjarje shum\u00eb t\u00eb r\u00ebnd\u00ebsishme n\u00eb jet\u00ebn e\nJezusit. <\/p>\n\n\n\n
Fakti se kjo ngjarje \u00ebsht\u00eb shum\u00eb e r\u00ebnd\u00ebsishme na\ntregohet edhe nga nderimi i madh q\u00eb tradita e krishter\u00eb i ka rezervuar k\u00ebtij\nepisodi. Gjat\u00eb vitit, Kisha i rezervon nj\u00eb fest\u00eb t\u00eb posa\u00e7me pik\u00ebrisht Shnd\u00ebrrimit\nt\u00eb Jezusit, fest\u00eb e cila bie m\u00eb gjasht\u00eb gusht. P\u00ebr asnj\u00eb ngjarje tjet\u00ebr n\u00eb\njet\u00ebn publike t\u00eb Jezusit \u2013 qysh nga pag\u00ebzimi i Tij e deri tek hyrja e Tij n\u00eb\nJerusalem (festa e t\u00eb Diel\u00ebs s\u00eb Larit) \u2013 liturgjia nuk e b\u00ebn nj\u00eb gj\u00eb t\u00eb till\u00eb.\nNga ana tjet\u00ebr (ve\u00e7an\u00ebrisht n\u00eb tradit\u00ebn e ikonografis\u00eb bizantine) gjejm\u00eb nj\u00eb\nnderim t\u00eb ve\u00e7ant\u00eb ndaj imazheve q\u00eb na e paraqesin k\u00ebt\u00eb \u00e7ast shnd\u00ebrrimi t\u00eb\nJezusit.<\/p>\n\n\n\n
Po pse gjith\u00eb ky nderim? <\/p>\n\n\n\n
Kjo kryesisht p\u00ebr dy arsye: Arsyeja e par\u00eb \u00ebsht\u00eb se Shnd\u00ebrrimi\ni Jezusit dhe fenomenet q\u00eb e shoq\u00ebruan at\u00eb, mbartin n\u00eb vetvete nj\u00eb mori\ndometh\u00ebniesh teologjike.<\/p>\n\n\n\n
Jezusi shnd\u00ebrrohet duke dashur t\u00eb zbuloj\u00eb lavdin\u00eb e\nNatyr\u00ebs s\u00eb vet Hyjnore. Si t\u00eb thuash se Jezusi, p\u00ebr nj\u00eb \u00e7ast, e heq velin q\u00eb e\nmbulonte Natyr\u00ebn e Tij Hyjnore, duke dashur t\u2019ua v\u00ebrtetoj\u00eb nx\u00ebn\u00ebsve t\u00eb vet se\nAi nuk \u00ebsht\u00eb vet\u00ebm njeri i v\u00ebrtet\u00eb, por edhe Hyj i v\u00ebrtet\u00eb. <\/p>\n\n\n\n
Pas pak koh\u00ebsh do t\u00eb vinin mundimet dhe vdekja e Tij,\nprandaj Jezusi duket sikur d\u00ebshiron t\u2019i p\u00ebrgatis\u00eb nx\u00ebn\u00ebsit p\u00ebr nj\u00eb prov\u00eb t\u00eb\ntill\u00eb kaq t\u00eb fort\u00eb. <\/p>\n\n\n\n
Por jo vet\u00ebm kjo, por tradita e krishter\u00eb sheh n\u00eb k\u00ebt\u00eb Shnd\u00ebrrim\nt\u00eb Jezusit edhe nj\u00eb paralajm\u00ebrim t\u00eb lavdis\u00eb s\u00eb Jezusit t\u00eb ngjallur s\u00eb vdekuri.\nQysh tani Jezusi shfaq \u2013 edhe pse p\u00ebr pak \u00e7aste \u2013 lavdin\u00eb q\u00eb do t\u00eb ket\u00eb edhe si\nnjeri kur t\u00eb ket\u00eb fituar mbi hekurat e vdekjes. <\/p>\n\n\n\n
Jo m\u00eb pak dometh\u00ebn\u00ebse jan\u00eb fenomenet q\u00eb e shoq\u00ebruan k\u00ebt\u00eb\nshnd\u00ebrrim. T\u00eb dukurit e Elis\u00eb<\/em> dhe Moisiut<\/em> q\u00eb bisedojn\u00eb me Jezusin, tregon\nse e gjitha tradita paraardh\u00ebse e hebraizmit \u2013 e cila bazohet mbi fjal\u00ebn e profet\u00ebve<\/em> (t\u00eb simbolizuar k\u00ebtu nga\nElia) dhe mbi Ligjin<\/em> (e dh\u00ebn\u00eb\nn\u00ebp\u00ebrmjet Moisiut) \u2013 p\u00ebrmbushet n\u00eb personin e Jezusit. Kjo do t\u00eb thot\u00eb se e\ngjith\u00eb kjo tradit\u00eb nuk ishte q\u00ebllim n\u00eb vetvete, por p\u00ebrgatitje e ardhjes s\u00eb\nJezusit. Jezusi \u00ebsht\u00eb kuptimi i profecive\ndhe i Ligjit.<\/em><\/p>\n\n\n\n Reja<\/em> q\u00eb i mbulon t\u00eb gjith\u00eb na kujton ren\u00eb<\/em> q\u00eb n\u00eb Bes\u00eblidhjen e Vjet\u00ebr tregonte pranin\u00eb e Hyjit<\/em>. E nga kjo re, nga Hyji pra, d\u00ebgjohet nj\u00eb z\u00eb: \u00abKy \u00ebsht\u00eb Biri im \u2013 djali i D\u00ebsHirit! At\u00eb\nd\u00ebgjoni!\u00bb<\/em> \u00cbsht\u00eb d\u00ebshmia e Ati p\u00ebr Birin e vet. E se po flitej pik\u00ebrisht p\u00ebr\nJezusin, na paraqitet n\u00eb m\u00ebnyr\u00eb sa solemne, aq edhe t\u00eb k\u00ebndshme: \u00abMenj\u00ebher\u00eb shikuan rreth e rrotull e nuk\npan\u00eb ask\u00ebnd tjet\u00ebr, p\u00ebrve\u00e7 vet\u00ebm Jezusit me ta.\u00bb<\/em><\/p>\n\n\n\n P\u00ebr vesh\u00ebt e nj\u00eb hebreu \u00ebsht\u00eb padyshim shum\u00eb e v\u00ebshtir\u00eb\nt\u00eb pranohet se profecit\u00eb dhe Ligji paskan nj\u00eb r\u00ebnd\u00ebsi m\u00eb t\u00eb vog\u00ebl se Jezusi,\npor e v\u00ebrteta \u00ebsht\u00eb pik\u00ebrisht k\u00ebshtu. Jezusi \u00ebsht\u00eb vet\u00eb Hyj. \u00cbsht\u00eb Ai q\u00eb i ka\nd\u00ebrguar profet\u00ebt dhe q\u00eb ka dh\u00ebn\u00eb Ligjin. \u00abNuk\npan\u00eb ask\u00ebnd tjet\u00ebr.\u00bb<\/em>: pra as Elia e as Moisiu, por vet\u00ebm Jezusi \u00ebsht\u00eb Ai\np\u00ebr t\u00eb cilin Ati po fliste. <\/p>\n\n\n\n Por arsyeja p\u00ebr t\u00eb cil\u00ebn tradita e krishter\u00eb e ka shum\u00eb\np\u00ebr zem\u00ebr Shnd\u00ebrrimin e Jezusit, nuk \u00ebsht\u00eb vet\u00ebm kjo. Gjithnj\u00eb \u2013 e ve\u00e7an\u00ebrisht\nnga et\u00ebrit e Kish\u00ebs \u2013 kur \u00ebsht\u00eb folur p\u00ebr lavdin\u00eb Hyjnore t\u00eb Krishtit q\u00eb na\nparaqitet n\u00eb Shnd\u00ebrrimin e Tij, \u00ebsht\u00eb folur edhe p\u00ebr shnd\u00ebrrimin q\u00eb i krishteri\nduhet t\u00eb b\u00ebj\u00eb n\u00eb jet\u00eb. N\u00ebp\u00ebr disa ikona paraqitet se si rrezet e lavdis\u00eb q\u00eb\nmb\u00ebshtjell Krishtin e shnd\u00ebrruar, arrijn\u00eb deri tek nx\u00ebn\u00ebsit, duke i prekur ata.\nP\u00ebrball\u00eb Krishtit edhe ne jemi t\u00eb ftuar t\u00eb shnd\u00ebrrohemi. <\/p>\n\n\n\n Patjet\u00ebr neve, n\u00eb mendjen ton\u00eb, do t\u00eb na vij\u00eb t\u00eb\nkund\u00ebrshtojm\u00eb: \u00abEpo Jezusi kishte se\n\u00e7far\u00eb t\u00eb tregonte kur u shnd\u00ebrrua, sepse, p\u00ebrve\u00e7 natyr\u00ebs njer\u00ebzore, Ai kishte\nedhe natyr\u00ebn Hyjnore. Po ne? Ne jemi vet\u00ebm njer\u00ebz.\u00bb<\/em><\/p>\n\n\n\n \u00cbsht\u00eb e v\u00ebrtet\u00eb kjo, por ne besojm\u00eb se, si t\u00eb krishter\u00eb,\njemi t\u00eb pajisur me Hirin Hyjnor, hir q\u00eb na \u00ebsht\u00eb dh\u00ebn\u00eb qysh n\u00eb pag\u00ebzim.\nPik\u00ebrisht n\u00eb lavdin\u00eb q\u00eb ka ky Hir i Hyjit q\u00eb \u00ebsht\u00eb n\u00eb ne, jemi t\u00eb thirrur q\u00eb t\u00eb\nshnd\u00ebrrohemi. Jemi t\u00eb pag\u00ebzuar, jemi zhytur n\u00eb jet\u00ebn me Hyjin, prandaj jemi t\u00eb\nftuar ta lejojm\u00eb Hyjin t\u00eb na shnd\u00ebrroj\u00eb. <\/p>\n\n\n\n Pag\u00ebzimi \u00ebsht\u00eb si nj\u00eb far\u00eb q\u00eb \u00ebsht\u00eb hedhur n\u00eb ne. Ajo\nmedoemos \u00ebsht\u00eb n\u00eb gjendje t\u00eb punoj\u00eb brenda nesh. E, dihet, kur nj\u00eb fare i b\u00ebhet\nedhe sh\u00ebrbimi i duhur, ajo jo vet\u00ebm q\u00eb shp\u00ebrthen, por edhe jep fryte t\u00eb shumta.\n<\/p>\n\n\n\n Le t\u00eb marrim si shembull vet\u00ebm sakramenti e martes\u00ebs. Ai\nnuk \u00ebsht\u00eb para s\u00eb gjithash nj\u00eb gjest q\u00eb \u00ablidh\u00bb<\/em>\ndy njer\u00ebz. Mbase nj\u00eb kuptim vet\u00ebm si i till\u00eb i k\u00ebtij sakramenti \u00ebsht\u00eb edhe arsyeja\np\u00ebr t\u00eb cil\u00ebn bota moderne ka frik\u00eb t\u00eb shkoj\u00eb n\u00eb kish\u00eb dit\u00ebn e martes\u00ebs. Por e\nv\u00ebrteta \u00ebsht\u00eb ndryshe: ky sakrament \u00ebsht\u00eb kryesisht Hiri i Hyjit q\u00eb vihet n\u00eb\nsecilin (si n\u00eb burrin ashtu dhe n\u00eb gruan) dhe q\u00eb nuk resht kurr\u00eb s\u00eb dh\u00ebni\nfrytet e veta tipike, kur bashk\u00ebshort\u00ebt p\u00ebrpiqen ta jetojn\u00eb jet\u00ebn si t\u00eb\nkrishter\u00eb.<\/p>\n\n\n\n N\u00eb m\u00ebnyr\u00eb t\u00eb ngjashme e nj\u00ebjta gj\u00eb vlen edhe p\u00ebr t\u00eb\ngjitha sakramentet e tjera. Ata kan\u00eb aft\u00ebsin\u00eb q\u00eb, secilin q\u00eb i merr, t\u00eb \u00abshnd\u00ebrrojn\u00eb\u00bb<\/em> pak nga pak n\u00eb lavdin\u00eb q\u00eb\nmbartin n\u00eb vetvete. Kur, n\u00eb mes t\u00eb situatave t\u00eb ndryshme nga m\u00eb delikatet,\narrijm\u00eb t\u00eb q\u00ebndrojm\u00eb e madje edhe t\u00eb vazhdojm\u00eb p\u00ebrpara me zell n\u00eb besimin ton\u00eb\nn\u00eb Zotin, \u00ebsht\u00eb fal\u00eb mrekullive q\u00eb realizon ky Hir Hyjnor n\u00eb ne.<\/p>\n\n\n\n Por kjo nuk ndodh me nj\u00eb t\u00eb shkelur t\u00eb syrit<\/em>: duhet lutja, frekuentimi i duhur i sakramenteve,\nleximi e meditimi i Fjal\u00ebs s\u00eb Hyjit, si edhe ballafaqimi i vazhduesh\u00ebm me\nhierarkin\u00eb kishtare. Duhet q\u00eb n\u00eb jet\u00ebn ton\u00eb t\u00eb ushtrojm\u00eb nj\u00eb shpirt d\u00ebgjese.\nDuhet q\u00eb edhe n\u00eb palat m\u00eb intime t\u00eb nd\u00ebrgjegjes son\u00eb t\u2019i hapemi porosis\u00eb s\u00eb Atit\nq\u00eb na thot\u00eb: \u00abAt\u00eb d\u00ebgjoni!\u00bb <\/em><\/p>\n\n\n\n Se \u00e7far\u00eb do t\u00eb thot\u00eb t\u00eb jemi t\u00eb d\u00ebgjuesh\u00ebm ndaj z\u00ebrit t\u00eb\nZotit, na tregohet sot n\u00eb leximin e par\u00eb. Abrahamit, tashm\u00eb t\u00eb moshuar, Hyji\nd\u00ebshiron t\u2019i b\u00ebj\u00eb prov\u00ebn e fundit t\u00eb dashuris\u00eb p\u00ebr T\u00eb. E, n\u00eb fakt, p\u00ebr \u00abprov\u00eb\u00bb <\/em>flet teksti i shenjt\u00eb: \u00abN\u00eb ato dit\u00eb Hyji e vuri n\u00eb prov\u00eb Abrahamin\ne i tha: \u201cAbraham!\u201d Ai i p\u00ebrgjigji: \u201cTek jam!\u201d. I tha: \u201cMerre djalin t\u00ebnd t\u00eb\ndisHirit, Izakun, t\u00eb cilin e do e shko n\u00eb trev\u00ebn Moria e atje ma kushto fli\nshkrumbimi!\u00bb <\/em><\/p>\n\n\n\n \u00cbsht\u00eb nj\u00eb k\u00ebrkes\u00eb shum\u00eb e r\u00ebnd\u00eb p\u00ebr Abrahamin ajo q\u00eb Hyji\ni k\u00ebrkonte. E \u00e7uditshmja p\u00ebr vesh\u00ebt e Abrahamit nuk ka qen\u00eb vet\u00ebm fakti se Hyji\npo i k\u00ebrkonte t\u00eb vriste t\u00eb birin. Kjo ishte k\u00ebrkes\u00eb normale, sipas mend\u00ebsis\u00eb s\u00eb\nkoh\u00ebs, q\u00eb per\u00ebndit\u00eb mund t\u00eb b\u00ebnin. Por ajo q\u00eb patjet\u00ebr mund ta ket\u00eb tronditur\nedhe m\u00eb fort, ishte fakti se Hyji po i k\u00ebrkonte pik\u00ebrisht at\u00eb, djalin e Premtimit<\/em>. N\u00ebse Hyji i kishte\npremtuar se prej k\u00ebtij f\u00ebmije do t\u00eb vinte nj\u00eb pasardh\u00ebs\u00ed \u00absa yjet e qiellit\u00bb<\/em>, ku shkoi tani mbajtja e k\u00ebtij premtimi? Apo\nndoshta Hyji t\u00eb cilit Abrahami i kishte besuar, nuk ishte fort ndryshe nga\nper\u00ebndit\u00eb e pabesa t\u00eb besimeve t\u00eb tjera? <\/p>\n\n\n\n N\u00ebse Abrahamit i p\u00eblciste zemra si prind, jo m\u00eb pak i\np\u00eblciste zemra nga err\u00ebsira shpirt\u00ebrore q\u00eb e rrethonte.<\/p>\n\n\n\n Por teksti i shenjt\u00eb sot vazhdon me nj\u00eb solemnitet t\u00eb\nrrall\u00eb: sapo p\u00ebrfundon s\u00eb treguari k\u00ebrkes\u00ebn e Hyjit, thot\u00eb: \u00abKur arrit\u00ebn n\u00eb vendin q\u00eb Hyji ia kishte\nd\u00ebftuar….\u00bb<\/em> Jo pa dashje autori i shenjt\u00eb nuk e p\u00ebrshkruan aspak<\/em> reagimin e Abrahamit: d\u00ebshiron t\u00eb\nthot\u00eb se Abrahami iu bind Zotit pa\nkomente<\/em>, pa ankesa<\/em>. Meq\u00eb Zoti ia\nkishte k\u00ebrkuar, Ai vet\u00eb do t\u00eb mendonte si ta realizonte premtimin e Tij. <\/p>\n\n\n\n Zoti, pastaj, ia ndaloi vrasjen e t\u00eb birit, sepse donte\nvet\u00ebm t\u00eb shihte dashurin\u00eb e tij. Dashurin\u00eb dhe bindjen e menj\u00ebhershme. <\/p>\n\n\n\n K\u00ebshtu do t\u00eb duhej t\u00eb ishim edhe ne: t\u2019i bindemi Hyjit\nmenj\u00ebher\u00eb, pa komente. Prandaj Abrahami njihet edhe si ati yn\u00eb n\u00eb fe<\/em>, duke qen\u00eb se kishte nj\u00eb bindje t\u00eb till\u00eb ndaj Hyjit,\nbindje e cila arrin t\u00eb kap\u00ebrcej\u00eb pik\u00ebpamjet vetjake, p\u00ebr t\u2019iu hapur pik\u00ebpamjeve\nt\u00eb mistershme t\u00eb Zotit.<\/p>\n\n\n\n E, pastaj, i takoi Hyjit t\u2019ia shprehte dashurin\u00eb e pamas\u00eb\nq\u00eb kishte p\u00ebr Abrahamin e p\u00ebr mbar\u00eb njer\u00ebzimin. Thot\u00eb teksti: \u00abAbrahami i \u00e7oi syt\u00eb lart dhe pa nj\u00eb dash t\u00eb\nngat\u00ebrruar p\u00ebr brir\u00ebsh n\u00eb nj\u00eb shkurre. E mori k\u00ebt\u00eb dhe e kushtoi fli shkrumbimi\nn\u00eb vend t\u00eb t\u00eb birit.\u00bb<\/em> Patjet\u00ebr se, n\u00eb \u00e7ast, Abrahami nuk e ka kuptuar se\nkjo gj\u00eb nuk ishte thjesht rast\u00ebsi. Abrahami nuk e ka kuptuar se, n\u00eb at\u00eb m\u00ebnyr\u00eb,\nHyji po i tregonte se, m\u00eb von\u00eb, Ai vet\u00eb do ta gjente flin\u00eb e shkrumbimit: Ai\ndash simbolizonte Birin e Amshuar t\u00eb Atit q\u00eb do t\u00eb Mish\u00ebrohej dhe do t\u00eb p\u00ebsonte\np\u00ebr ne, duke u b\u00ebr\u00eb \u00abqengji i Hyjit q\u00eb i\nshlyen m\u00ebkatet e bot\u00ebs\u00bb<\/em>.<\/p>\n\n\n\n Thot\u00eb Sh\u00ebn Pali sot n\u00eb leximin e dyt\u00eb: \u00abV\u00ebllez\u00ebr, n\u00ebse Hyi na p\u00ebrkrah, kush do t\u00eb\njet\u00eb kund\u00ebr nesh? Ai as Birin e vet nuk e kurseu, por e dor\u00ebzoi t\u00eb flijohej p\u00ebr\nt\u00eb gjith\u00eb ne e si at\u00ebher\u00eb nuk do t\u00eb na jap\u00eb \u00e7do gj\u00eb?\u00bb<\/em><\/p>\n\n\n\n At\u00ebher\u00eb le t\u2019ia d\u00ebgjojm\u00eb edhe ne fjal\u00ebn Jezusit, Birit t\u00eb Atit q\u00eb \u00ebsht\u00eb flijuar p\u00ebr m\u00ebkatet tona. Fjala e Tij do ta shnd\u00ebrroj\u00eb edhe jet\u00ebn ton\u00eb.<\/p>\n\n\n\n Dom Dritan Ndoci<\/p>\n","protected":false},"excerpt":{"rendered":" E DIELA II E KREZHMEVE – Viti B Zan 22, 1-2. 9. 10-13. 15-18; Ps 116 (115); Rom 8, 31-34; Mk 9, 2-10 Pjesa ungjillore q\u00eb sapo d\u00ebgjuam mbi Shnd\u00ebrrimin e Jezusit n\u00eb Malin Tabor, na sjell nj\u00eb ngjarje shum\u00eb t\u00eb r\u00ebnd\u00ebsishme n\u00eb jet\u00ebn e Jezusit. Fakti se kjo ngjarje \u00ebsht\u00eb shum\u00eb e r\u00ebnd\u00ebsishme na … <\/p>\n