![\"\"](\"http:\/\/www.maranatha.al\/wp-content\/uploads\/2022\/02\/Jezusi-1.jpg\")
<\/figure>\n\n\n\nLaozi, nj\u00eb filozof i lasht\u00eb kinez, q\u00eb jetoi rreth shekullit V para Krishtit, ka th\u00ebn\u00eb: \u00abT\u00eb kuptosh qeniet tjera njer\u00ebzore, \u00ebsht\u00eb inteligjenc\u00eb, kurse t\u00eb kuptosh veten, \u00ebsht\u00eb urti\u00bb<\/em>. \u00abNjihe vetveten!\u00bb<\/em>, shkruhej me shkronja t\u00eb m\u00ebdha edhe n\u00eb hyrjen e tempullit t\u00eb Apolit, n\u00eb Greqin\u00eb e lasht\u00eb. Me fluksin e njer\u00ebzve q\u00eb kishte aso kohe n\u00eb tempuj, mund ta ima\u00adgjinojm\u00eb leht\u00eb p\u00ebrhapjen e nj\u00eb th\u00ebnieje t\u00eb till\u00eb. N\u00eb Ungjillin e sot\u00ebm edhe Jezusi tregon se e ka me merak t\u00eb madh \u00e7\u00ebshtjen e vet\u00ebnjohjes, p\u00ebrderisa na fton t\u00eb jemi t\u00eb ndersh\u00ebm me vetveten e t\u2019i shohim q\u00eb\u00adllimet e v\u00ebrteta q\u00eb ndryjm\u00eb p\u00ebrbrenda. Megjithat\u00eb Jezusi e thot\u00eb k\u00ebt\u00eb jo p\u00ebr t\u00eb na nxitur t\u00eb shkojm\u00eb tek ndonj\u00eb psikolog p\u00ebr seanca vet\u00ebnjohjeje (gj\u00eb q\u00eb nuk do t\u00eb ishte gabim), por kryesisht p\u00ebr t\u00eb na ndihmuar q\u00eb ta kemi urtin\u00eb e fes\u00eb<\/em>, e cila fitohet kur njeriu e sheh veten dhe t\u00eb tjer\u00ebt me syt\u00eb e Hyjit<\/em>.<\/p>\n\n\n\n Prandaj leximi i par\u00eb sot \u00ebsht\u00eb shk\u00ebputur nga Libri i Siracidit, lib\u00ebr i cili b\u00ebn pjes\u00eb n\u00eb ata libra t\u00eb Bibl\u00ebs q\u00eb quhen gjinia letrare e urtis\u00eb<\/em>. N\u00eb k\u00ebt\u00eb kategori letrare p\u00ebrfshihen t\u00eb gjith\u00eb ata libra q\u00eb p\u00ebrmbajn\u00eb th\u00ebnie, aforizma e k\u00ebshilla t\u00eb urta q\u00eb kan\u00eb si q\u00ebllim ta ndih\u00admojn\u00eb hebreun ta jetoj\u00eb pjekurin\u00eb e fes\u00eb s\u00eb vet. Nd\u00ebr t\u00eb gjitha th\u00ebniet e k\u00ebtyre librave, \u00ebsht\u00eb si udh\u00ebrr\u00ebfyese ajo q\u00eb thot\u00eb Libri i Fjal\u00ebve t\u00eb Urta: \u00abFrika e Zotit, \u00ebsht\u00eb fillimi i urtis\u00eb\u00bb <\/em>(1, 7), ku fjala \u00abfrik\u00eb\u00bb<\/em> nuk n\u00ebnkupton ndjesin\u00eb e tmerrit p\u00ebrball\u00eb Hyjit, por respektin<\/em> dhe nderimin<\/em> e thell\u00eb ndaj Tij. Hebreu e quan urti<\/em> t\u00eb jetosh n\u00eb k\u00ebt\u00eb lloj kontakti me Hyjin e t\u00eb lejosh t\u00eb ndri\u00e7ohesh nga Fjala e Tij dhe e quan marr\u00ebzi<\/em> n\u00ebse nuk jetohet n\u00ebn k\u00ebt\u00eb drit\u00eb Hyjnore, n\u00ebse jetohet si njeri pa Zot. K\u00ebshtu, tani e kuptojm\u00eb r\u00ebnd\u00ebsin\u00eb e asaj q\u00eb thot\u00eb Siracidi n\u00eb leximin e par\u00eb: \u00abN\u00ebse s\u2019e mban veten n\u00eb frik\u00ebn e Zotit, s\u00eb shpejti do t\u00eb p\u00ebrmbyset sht\u00ebpia jote\u00bb<\/em>. \u00abSht\u00ebpia\u00bb<\/em> \u00ebsht\u00eb jeta jon\u00eb, e cila nuk e arrin plot\u00ebsin\u00eb e saj n\u00ebse nuk jetohet me Hyjin, n\u00eb p\u00ebrngjasimin e t\u00eb cilit jemi krijuar.<\/p>\n\n\n\n E Siracidi pastaj vazhdon me\nfjal\u00eb t\u00eb tjera plot urti, disa prej t\u00eb cilave jan\u00eb t\u00eb ngjashme me ato q\u00eb thot\u00eb\nJezusi sot n\u00eb Ungjill: \u00abSikurse tundet\nshosha, mbesin zozak\u00ebt, k\u00ebshtu edhe mungesat e njeriut dalin n\u00eb pah n\u00eb t\u00eb\nfolur\u00bb<\/em>. E Jezusi e p\u00ebrforcon k\u00ebt\u00eb ide me fjal\u00ebt e Tij: \u00abNjeriu i mir\u00eb nxjerr t\u00eb mir\u00ebn nga visari i mir\u00eb i zemr\u00ebs s\u00eb vet,\nnjeriu i keq nxjerr t\u00eb keqen nga visari i keq: sepse goja i qet \u00e7ka i ka zemra\u00bb<\/em>.\n\u00cbsht\u00eb shum\u00eb i r\u00ebnd\u00ebsish\u00ebm ky shqet\u00ebsim i Siracidit dhe i Jezusit, q\u00eb na ftojn\u00eb\nt\u2019i kontrollojm\u00eb fjal\u00ebt tona, sepse e dim\u00eb mir\u00eb se fjal\u00ebt kan\u00eb gjithnj\u00eb nj\u00eb\nforc\u00eb t\u00eb veten. \u00abFjala e th\u00ebn\u00eb dhe guri i\nl\u00ebshuar, nuk jan\u00eb m\u00eb t\u00eb tuat\u00bb<\/em>, thot\u00eb nj\u00eb proverb tjet\u00ebr anonim. Me fjal\u00eb\nmund t\u00eb nd\u00ebrtojm\u00eb paqen, por edhe t\u00eb fillojm\u00eb luft\u00ebn; mund ta ndri\u00e7ojm\u00eb\ntjetrin, por edhe ta zhysim n\u00eb err\u00ebsir\u00eb; mund ta ngush\u00ebllojm\u00eb at\u00eb, por edhe ta\ntrishtojm\u00eb; ta p\u00ebrt\u00ebrijm\u00eb n\u00eb jet\u00eb, por edhe ta l\u00ebndojm\u00eb thell\u00eb. Prandaj, para\nse ta nxjerrim fjal\u00ebn nga goja, le ta masim mir\u00eb vler\u00ebn e saj, p\u00ebrndryshe \u00ebsht\u00eb\nm\u00eb mir\u00eb t\u00eb heshtim. \u00abN\u00ebse fjal\u00ebt tuaja\nnuk jan\u00eb m\u00eb t\u00eb r\u00ebnd\u00ebsishme se heshtja, \u00ebsht\u00eb m\u00eb mir\u00eb t\u00eb heshtni\u00bb<\/em>, thot\u00eb nj\u00eb\nproverb kinez. Me ironi edhe presidenti amerikan, Abraham Linkolni, thoshte: \u00abM\u00eb mir\u00eb t\u00eb hesht\u00ebsh e t\u00eb dukesh si budalla,\nsesa t\u00eb flas\u00ebsh e t\u00eb zhduk\u00ebsh \u00e7do dyshim se je i till\u00eb\u00bb<\/em>. <\/p>\n\n\n\n Sh\u00ebn Antoni i Padov\u00ebs nxirrte\nnj\u00eb m\u00ebsim t\u00eb \u00e7muar edhe nga vet\u00eb m\u00ebnyra se si \u00ebsht\u00eb strukturuar trupi yn\u00eb: \u00abNatyra ka v\u00ebn\u00eb p\u00ebrball\u00eb gjuh\u00ebs dy dyer, q\u00eb\njan\u00eb dh\u00ebmb\u00ebt dhe buz\u00ebt, p\u00ebr t\u00eb treguar se fjala nuk duhet t\u00eb dal\u00eb nga goja pa\nkujdes t\u00eb madh\u00bb<\/em>. Diku n\u00eb Ungjill Jezusi thot\u00eb nj\u00eb shprehje q\u00eb mua realisht\nm\u00eb tremb nganj\u00ebher\u00eb, por q\u00eb, nj\u00ebkoh\u00ebsisht, edhe m\u00eb ndihmon q\u00eb t\u00eb jem m\u00eb i\np\u00ebrgjegjsh\u00ebm: \u00abUn\u00eb po ju them: njer\u00ebzit\ndo t\u00eb p\u00ebrgjjigjen n\u00eb Dit\u00ebn e Gjyqit p\u00ebr secil\u00ebn fjal\u00eb t\u00eb kot\u00eb q\u00eb do ta ken\u00eb\nth\u00ebn\u00eb\u00bb<\/em> (Mt 12, 36).<\/p>\n\n\n\n Pastaj Jezusi n\u00eb Ungjillin e\nsot\u00ebm b\u00ebn edhe disa shembuj t\u00eb tjer\u00eb q\u00eb kishin t\u00eb b\u00ebnin sidomos me ata njer\u00ebz\nq\u00eb merreshin me drejtimin shpirt\u00ebror e teologjik t\u00eb t\u00eb tjer\u00ebve. Jezusi shpesh\nnuk kursehej n\u00eb qortime v\u00ebrtet serioze ndaj k\u00ebtyre njer\u00ebz, t\u00eb cil\u00ebt me\ngjakftoht\u00ebsi b\u00ebnin nj\u00eb jet\u00eb t\u00eb dyfisht\u00eb: nga nj\u00ebra an\u00eb hiqeshin si t\u00eb drejt\u00eb e\nt\u00eb past\u00ebr, por, nga ana tjet\u00ebr, n\u00eb fsheht\u00ebsi, b\u00ebnin padrejt\u00ebsi nga m\u00eb t\u00eb\nndryshmet. \u00abShtiracak\u00eb\u00bb<\/em> i quan k\u00ebta Jezusi\nsot n\u00eb Ungjill, njer\u00ebz q\u00eb shikojn\u00eb \u00abl\u00ebmisht\u00ebn\u00bb<\/em> n\u00eb syrin e v\u00ebllait, por nuk\nheqin \u00abtraun\u00bb<\/em> nga syri i vet. Prandaj Jezusi p\u00ebrdor\nkrahasime krejt t\u00eb thjeshta p\u00ebr t\u2019i bindur t\u00eb ndryshojn\u00eb jet\u00ebn, sepse atyre nuk\nu mungonin argumentet e m\u00ebdha teologjike p\u00ebr t\u00eb kuptuar padrejt\u00ebsit\u00eb q\u00eb b\u00ebnin,\npor u mungonte zemra bujare ndaj Hyjit e ndaj njer\u00ebzve. U thoshte: \u00abA mund t\u2019i prij\u00eb i verb\u00ebri t\u00eb verb\u00ebrit? A\nthua s\u2019do t\u00eb bien t\u00eb dy n\u00eb grop\u00eb?\u00bb<\/em><\/p>\n\n\n\n K\u00ebtu mund t\u00eb p\u00ebrfshihen, edhe\npse n\u00eb nj\u00eb shkall\u00eb m\u00eb t\u00eb vog\u00ebl qortimi, edhe t\u00eb gjith\u00eb ata njer\u00ebz q\u00eb kan\u00eb ngutin<\/em> q\u00eb t\u00eb merrren me drejtimin\nshpirt\u00ebror t\u00eb t\u00eb tjer\u00ebve. Nuk jan\u00eb t\u00eb pakt\u00eb njer\u00ebzit e kushtuar q\u00eb, sapo kan\u00eb\nhyr\u00eb n\u00eb jet\u00ebn e kushtuar, l\u00ebshohen rreziksh\u00ebm n\u00eb nj\u00eb gar\u00eb<\/em> p\u00ebr t\u2019u b\u00ebr\u00eb et\u00ebr e n\u00ebna shpirt\u00ebrore, drejtues bashk\u00ebsish e\nsip\u00ebrmarr\u00ebs t\u00eb p\u00ebrgjegj\u00ebsive deri edhe m\u00eb delikatet. Madje i qortojn\u00eb leht\u00eb\nepror\u00ebt e vet se nuk ua kan\u00eb njohur mir\u00eb talentin. \u00abI riu vrapon m\u00eb shpejt, por i moshuari e njeh rrug\u00ebn\u00bb<\/em>, thot\u00eb nj\u00eb\nproverb afrikan, p\u00ebr t\u00eb m\u00ebsuar se, t\u00eb jesh drejtues i dikujt, duhet t\u00eb njoh\u00ebsh\nmbi t\u00eb gjitha jet\u00ebn, me bukurit\u00eb dhe kund\u00ebrshtit\u00eb e saj, e vet\u00ebm at\u00ebher\u00eb,\nndoshta, do t\u00eb jap\u00ebsh ndonj\u00eb ndihmes\u00eb n\u00eb dobi t\u00eb ndokujt. E, kur b\u00ebhet fjal\u00eb\np\u00ebr jet\u00ebn e fes\u00eb, duhet tregur shum\u00eb kujdes q\u00eb t\u00eb merret p\u00ebrsip\u00ebr nj\u00eb detyr\u00eb e\ntill\u00eb, sepse t\u00eb gjith\u00eb jemi nx\u00ebn\u00ebs, e vet\u00ebm Nj\u00ebri (Jezusi) \u00ebsht\u00eb M\u00ebsuesi: \u00abNuk \u00ebsht\u00eb nx\u00ebn\u00ebsi m\u00eb i aft\u00eb s\u00eb m\u00ebsuesi,\npor, \u00e7do nx\u00ebn\u00ebs plot\u00ebsisht i aft\u00ebsuar, do t\u00eb jet\u00eb si m\u00ebsuesi i vet\u00bb<\/em>, thot\u00eb\nJezusi n\u00eb Ungjillin e sot\u00ebm, duke na ftuar t\u00eb gjith\u00ebve q\u00eb t\u00eb rrim\u00eb t\u00eb bashkuar\nme T\u00eb.<\/p>\n\n\n\n Ja nj\u00eb shembull v\u00ebrtet i bukur\nnga jeta e Sh\u00ebn Fran\u00e7eskut t\u00eb Asizit. Ai, pasi themeloi Urdhrin e Fret\u00ebrve\nMinor\u00eb, themeloi edhe at\u00eb t\u00eb Klariseve, s\u00eb bashku me Shenjten Kjar\u00eb t\u00eb Asizit. Por i vizitonte shum\u00eb rrall\u00eb\nMotrat n\u00eb kuvendin e tyre, edhe pse ato i \u00e7onin fjal\u00eb q\u00eb t\u00eb shkonte m\u00eb shpesh e\nt\u2019i forconte n\u00eb fe me fjal\u00ebt e tij. Madje edhe Fret\u00ebrit i viheshin q\u00eb t\u00eb\nshkonte ndonj\u00ebher\u00eb. Por Sh\u00ebn Fran\u00ad\u00e7esku nguronte, sepse nuk donte q\u00eb ata t\u00eb\nlidheshin pas tij, por pas Hyjit, sepse Atij i ishin kushtuar. Nga ana tjet\u00ebr,\ne nderonte dhe e donte kaq thell\u00eb Shenjten Kjar\u00eb, saq\u00eb shpesh e quante at\u00eb \u00abe\nkri\u00adshtera\u00bb, n\u00eb vend q\u00eb t\u2019i p\u00ebrmendte emrin. K\u00ebt\u00eb e b\u00ebnte edhe p\u00ebr t\u00eb th\u00ebn\u00eb se\najo ishte mbi t\u00eb gjitha e Krishtit. <\/p>\n\n\n\n Por, pas shum\u00eb k\u00ebmb\u00eb\u00adnguljesh,\npranoi q\u00eb t\u00eb shkonte nj\u00eb dit\u00eb. Hyri n\u00eb manastirin e tyre, mblodhi bashk\u00ebsin\u00eb e\nmotrave, u ul n\u00eb mes t\u00eb atyre bijave t\u00eb veta duke u lutur thell\u00ebsisht n\u00eb\nheshtje dhe pastaj u k\u00ebrkoi q\u00eb t\u2019i sillnin pak h\u00ec. B\u00ebri nj\u00eb rrumbullak rreth\nvetes dhe filloi t\u00eb hidhte h\u00ed mbi kok\u00ebn e vet. N\u00eb fund luti nj\u00eb psalm pendestar\ndhe doli nga mana\u00adstiri duke i l\u00ebn\u00eb Motrat t\u00eb mbytura n\u00eb lot\u00eb. E kishin kuptuar\nse ati i tyre i dashur kishte predikuar pa fjal\u00eb dhe u kishte th\u00ebn\u00eb se ai ishte\nve\u00e7se shenj\u00eb<\/em> e nj\u00eb Ati tjet\u00ebr, pjesa\ntjet\u00ebr e personit t\u00eb tij ishte thjesht h\u00ed.<\/p>\n\n\n\n Kjo vet\u00ebdije e t\u00eb qenit shenj\u00eb e\ndikujt tjet\u00ebr, na ndihmon t\u00eb gji\u00adth\u00ebve q\u00eb t\u00eb kapemi fort pas Hyjit, i cili\n\u00ebsht\u00eb burimi i \u00e7do shenjt\u00ebrie. E kjo nuk vlen vet\u00ebm p\u00ebr njer\u00ebzit e kushtuar,\npor edhe p\u00ebr prind\u00ebrit, profesor\u00ebt, edukator\u00ebt, gjyqtar\u00ebt, etj. Papa Sh\u00ebn Pali VI thoshte me\nshum\u00eb t\u00eb drejt\u00eb: \u00abNjeriu i sot\u00ebm i d\u00ebgjon\nm\u00eb me d\u00ebshir\u00eb d\u00ebshmitar\u00ebt, sesa m\u00ebsuesit. N\u00ebse i d\u00ebgjon m\u00ebsuesit, i d\u00ebgjon\nvet\u00ebm kur ata jan\u00eb edhe d\u00ebshmitar\u00eb\u00bb<\/em>. <\/p>\n\n\n\n \u00abNuk ka pem\u00eb t\u00eb mir\u00eb q\u00eb jep fryt t\u00eb keq, as pem\u00eb t\u00eb keqe q\u00eb jep fryt t\u00eb\nmir\u00eb. \u00c7do pem\u00eb njihet prej frytit t\u00eb saj\u00bb<\/em>, vazhdon Jezusi n\u00eb Ungjill, duke na v\u00ebn\u00eb t\u00eb\ngjith\u00ebve p\u00ebrball\u00eb nd\u00ebrgjegjes son\u00eb dhe duke na ftuar q\u00eb, m\u00eb par\u00eb, t\u00eb\nshnd\u00ebrrohemi p\u00ebrbrenda n\u00eb njer\u00ebz t\u00eb bashkuar me Hyjin e, vet\u00ebm pastaj, do t\u00eb\njemi n\u00eb gjendje t\u00eb japim fryte shenjt\u00ebrie. N\u00ebse e shohim se v\u00ebrtet b\u00ebjm\u00eb vepra\nt\u00eb k\u00ebqija, pse u dashka q\u00eb t\u00eb vazhdojm\u00eb t\u00eb b\u00ebjm\u00eb gjoja se nuk i shohim e t\u00eb\np\u00ebrpiqemi t\u2019ia mbushim mendjen bot\u00ebs se jemi t\u00eb mir\u00eb, n\u00eb vend q\u00eb t\u00eb hyjm\u00eb\nbrenda vetes e t\u00eb p\u00ebrmir\u00ebsojm\u00eb jet\u00ebn ton\u00eb? <\/p>\n\n\n\n \u00abGoja i qet \u00e7ka i ka zemra\u00bb<\/em>, thot\u00eb Jezusi. Prandaj duhet q\u00eb, n\u00ebn drit\u00ebn urtis\u00eb s\u00eb fes\u00eb<\/em>, ta njohim zemr\u00ebn ton\u00eb\ndhe ta rr\u00ebnjosim at\u00eb gjithnj\u00eb e m\u00eb shum\u00eb n\u00eb Hyjin. At\u00ebher\u00eb do t\u00eb dim\u00eb t\u2019i\norientojm\u00eb si duhet me k\u00ebt\u00eb urti t\u00eb fes\u00eb <\/em>jo\nvet\u00ebm fjal\u00ebt dhe heshtjen ton\u00eb, por sidomos jet\u00ebn ton\u00eb: \u00abN\u00ebse s\u2019e mban frik\u00ebn e Zotit, s\u00eb shpejti do t\u00eb p\u00ebrmbyset sht\u00ebpia jote\u00bb<\/em>,\nthot\u00eb Siracidi.<\/p>\n\n\n\n Dom Dritan Ndoci<\/p>\n","protected":false},"excerpt":{"rendered":" E DIELA VIII GJAT\u00cb VITIT C Sir 27, 4-7; Ps 92 (91); 1 Kor 15, 54-58; Lk 6, 39-45 Laozi, nj\u00eb filozof i lasht\u00eb kinez, q\u00eb jetoi rreth shekullit V para Krishtit, ka th\u00ebn\u00eb: \u00abT\u00eb kuptosh qeniet tjera njer\u00ebzore, \u00ebsht\u00eb inteligjenc\u00eb, kurse t\u00eb kuptosh veten, \u00ebsht\u00eb urti\u00bb. \u00abNjihe vetveten!\u00bb, shkruhej me shkronja t\u00eb m\u00ebdha edhe … <\/p>\n