{"id":138322,"date":"2026-01-18T15:57:26","date_gmt":"2026-01-18T14:57:26","guid":{"rendered":"https:\/\/bigorski.org.mk\/slova\/%category_slova%\/bogojavlenie-osvetuvanje-na-tvarta-i-spasenie-na-celiot-chovek\/"},"modified":"2026-02-24T22:18:48","modified_gmt":"2026-02-24T21:18:48","slug":"teofania-shenjterimi-i-krijeses-dhe-shpetimi-i-njeriut-teresor","status":"publish","type":"slova","link":"https:\/\/bigorski.org.mk\/sq\/fjalet\/peshkopit-parthenij\/teofania-shenjterimi-i-krijeses-dhe-shpetimi-i-njeriut-teresor\/","title":{"rendered":"Teofania \u2013 shenjt\u00ebrimi i krijes\u00ebs dhe shp\u00ebtimi i njeriut t\u00ebr\u00ebsor"},"content":{"rendered":"\n

Fjal\u00eb e Shenjt\u00ebris\u00eb s\u00eb Tij, Episkopit t\u00eb Antanis\u00eb z. Partheni, e mbajtur pas leximit t\u00eb Ungjillit t\u00eb shenjt\u00eb n\u00eb Eukaristin\u00eb Hyjnore t\u00eb Vigjiljes s\u00eb madhe t\u00eb Ujit t\u00eb Bekuar, m\u00eb 5\/18 janar 2026, viti i Zotit<\/em><\/h3>\n\n\n\n
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N\u00eb em\u00ebr t\u00eb Atit dhe t\u00eb Birit dhe t\u00eb Shpirtit t\u00eb Shenjt\u00eb!<\/em><\/p>\n\n\n\n

Shp\u00ebtimtari i bot\u00ebs, t\u00eb dashurit e mi, Zoti yn\u00eb Jisu Krisht, e fillon predikimin e Tij publik pas Pag\u00ebzimit t\u00eb Tij n\u00eb lumin Jordan. Vet\u00ebm at\u00ebher\u00eb, pasi zbulohet para bot\u00ebs, Ai del p\u00ebr t\u00eb shpallur Lajmin e Mir\u00eb t\u00eb Mbret\u00ebris\u00eb s\u00eb Per\u00ebndis\u00eb. Dhe ky zbulim ndodh p\u00ebrmes atij q\u00eb quhet Pararend\u00ebsi i Tij, pararend\u00ebsi i Tij i shenjt\u00eb, Sh\u00ebn Gjon Pag\u00ebzori, i cili n\u00eb brigjet e Jordanit d\u00ebshmoi qart\u00eb dhe pa m\u00ebdyshje: \u201cJa Qengji i Per\u00ebndis\u00eb, q\u00eb merr mbi Vete m\u00ebkatet e bot\u00ebs.\u201d[1]<\/a><\/p>\n\n\n\n

Asgj\u00eb te Sh\u00ebn Gjoni nuk \u00ebsht\u00eb e rast\u00ebsishme: as sh\u00ebrbimi i tij, as ardhja e tij n\u00eb bot\u00eb. Ai lindi n\u00eb m\u00ebnyr\u00eb t\u00eb mrekullueshme, nga prind\u00ebr t\u00eb moshuar, sipas lajm\u00ebrimit engj\u00ebllor t\u00eb Kryeengj\u00ebllit Gabriel, drejtuar atit t\u00eb tij Zakaria, i cili ishte kryeprift dhe sh\u00ebrbente n\u00eb Tempullin e Zotit. Shkrimi i Shenjt\u00eb na d\u00ebshmon se Zakaria, duke d\u00ebgjuar premtimin se bashk\u00ebshortja e tij sterile dhe e moshuar, Elizabeta, do t\u00eb lindte nj\u00eb djal\u00eb, u l\u00ebkund dhe pyeti: \u201cSi do ta kuptoj k\u00ebt\u00eb? Sepse un\u00eb jam plak dhe gruaja ime \u00ebsht\u00eb n\u00eb mosh\u00eb t\u00eb shtyr\u00eb.\u201d[2]<\/a> P\u00ebr k\u00ebt\u00eb mosbesim, ai u b\u00eb memec p\u00ebrkoh\u00ebsisht, deri sa premtimi u p\u00ebrmbush dhe derisa, me bindje ndaj urdhrit engj\u00ebllor, shkroi emrin e f\u00ebmij\u00ebs: Gjon[3]<\/strong><\/a><\/em>. Ky heshtje dhe m\u00eb pas rr\u00ebfim nuk \u00ebsht\u00eb vet\u00ebm nj\u00eb m\u00ebsim personal p\u00ebr Zakarian, por nj\u00eb tregues i thell\u00eb shpirt\u00ebror: fjala njer\u00ebzore hesht para misterit, p\u00ebr t\u2019u hapur s\u00ebrish si d\u00ebshmi dhe lavd\u00ebrim kur misteri zbulohet.<\/p>\n\n\n

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Prandaj edhe Kisha, n\u00eb prag t\u00eb fest\u00ebs s\u00eb madhe t\u00eb Teofanis\u00eb, n\u00eb k\u00ebt\u00eb t\u00eb diel para Pag\u00ebzimit t\u00eb Krishtit, na rikthen s\u00ebrish te figura e Sh\u00ebn Gjon Pag\u00ebzorit, duke na lexuar Ungjillin sipas Sh\u00ebn Markut, i cili fillon pik\u00ebrisht me predikimin e tij n\u00eb shkret\u00ebtir\u00eb[4]<\/a>. Para syve tan\u00eb shpirt\u00ebror\u00eb shfaqet figura e asketit: i veshur me rroba prej qimesh deveje, i ushqyer me karkaleca dhe mjalt\u00eb t\u00eb eg\u00ebr, plot\u00ebsisht i \u00e7liruar nga gjith\u00e7ka q\u00eb e lidh njeriun me rehati dhe vet\u00ebk\u00ebnaq\u00ebsi t\u00eb k\u00ebsaj bote. Jo si nj\u00eb figur\u00eb romantike, por si nj\u00eb qortim i gjall\u00eb dhe nj\u00eb paralajm\u00ebrim i gjall\u00eb p\u00ebr di\u00e7ka rr\u00ebnj\u00ebsisht t\u00eb re.<\/p>\n\n\n\n

Kisha na e paraqet Sh\u00ebn Gjonin si shembull, si model t\u00eb njeriut q\u00eb jeton me vet\u00ebdijen e plot\u00eb se kjo bot\u00eb nuk \u00ebsht\u00eb e v\u00ebrteta p\u00ebrfundimtare. Ai \u00ebsht\u00eb ai q\u00eb tregon drejt Mbret\u00ebris\u00eb Qiellore, jo vet\u00ebm me fjal\u00eb, por me gjith\u00eb jet\u00ebn e tij. Ai \u00ebsht\u00eb z\u00ebri q\u00eb shpall krijes\u00ebn e re, fillimin e nj\u00eb epoke t\u00eb re n\u00eb historin\u00eb e shp\u00ebtimit. Kjo epok\u00eb e re nuk fillon me nj\u00eb ide apo m\u00ebsim, por me nj\u00eb Person \u2013 me Birin e Per\u00ebndis\u00eb, q\u00eb b\u00ebhet njeri. Sh\u00ebn Gjoni nuk e imponon veten, por zhduket p\u00ebrpara Atij q\u00eb e shpall: \u201cAi duhet t\u00eb rritet, nd\u00ebrsa un\u00eb t\u00eb zvog\u00eblohem.\u201d[5]<\/a><\/p>\n\n\n\n

P\u00ebrmes shembullit t\u00eb Sh\u00ebn Gjonit, Kisha na m\u00ebson se \u00e7far\u00eb duhet t\u00eb jemi n\u00ebse duam t\u00eb jemi nx\u00ebn\u00ebs t\u00eb Krishtit. Na tregon se njohja e Krishtit nuk \u00ebsht\u00eb rezultat i kureshtjes intelektuale, por fryt i p\u00ebrgatitjes s\u00eb brendshme, i pendimit dhe i p\u00ebrul\u00ebsis\u00eb. Sepse Krishti vjen n\u00eb nj\u00eb m\u00ebnyr\u00eb q\u00eb e trondit logjik\u00ebn e k\u00ebsaj bote: Krijuesi i bot\u00ebs, Krijuesi i gjith\u00eb krijes\u00ebs s\u00eb dukshme dhe t\u00eb padukshme, nuk vjen n\u00eb lavdi, por n\u00eb p\u00ebrul\u00ebsi; nuk vjen si nj\u00eb Per\u00ebndi i larg\u00ebt, por si Njeri, si \u201cnj\u00eb prej nesh\u201d. Apostulli Pav\u00ebl e p\u00ebrshkruan k\u00ebt\u00eb mister me fjal\u00eb shum\u00eb t\u00eb fuqishme, kur thot\u00eb se Krishti \u201ce p\u00ebruli Vetveten, duke marr\u00eb trajt\u00ebn e sh\u00ebrb\u00ebtorit\u201d[6]<\/a>, q\u00eb njeriu, p\u00ebrmes hirit, t\u00eb b\u00ebhet pjes\u00ebmarr\u00ebs i jet\u00ebs hyjnore.<\/p>\n\n\n

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N\u00eb nj\u00eb vend tjet\u00ebr t\u00eb letrave t\u00eb tij, Apostulli thot\u00eb se e \u201cdim\u00eb se e gjith\u00eb krijesa bashk\u00eb me ne r\u00ebnkon dhe vuan dhimbjet e lindjes deri m\u00eb sot\u201d[7]<\/a>, duke pritur \u00e7lirimin nga prishshm\u00ebria. R\u00ebnia e njeriut nuk e ka prekur vet\u00ebm shpirtin njer\u00ebzor, por t\u00ebr\u00eb krijes\u00ebn. Prandaj shp\u00ebtimi n\u00eb Krisht nuk \u00ebsht\u00eb arratisje nga bota, por rip\u00ebrt\u00ebritje e saj. N\u00eb Krishtin, e gjith\u00eb krijesa shenjt\u00ebrohet dhe kthehet te kuptimi i saj fillestar. Pik\u00ebrisht p\u00ebr k\u00ebt\u00eb arsye, festa e Teofanis\u00eb ka nj\u00eb dometh\u00ebnie kaq t\u00eb thell\u00eb kozmike. Krishti hyn n\u00eb uj\u00ebrat e Jordanit jo sepse ka nevoj\u00eb p\u00ebr pastrim, por p\u00ebr t\u2019i shenjt\u00ebruar uj\u00ebrat dhe, p\u00ebrmes tyre, gjith\u00eb natyr\u00ebn. Uji, q\u00eb p\u00ebrb\u00ebn pjes\u00ebn m\u00eb t\u00eb madhe t\u00eb Tok\u00ebs dhe, natyrisht, t\u00eb trupit ton\u00eb, b\u00ebhet bart\u00ebs i hirit dhe ndri\u00e7imit hyjnor. Nuk \u00ebsht\u00eb rast\u00ebsi q\u00eb Per\u00ebndia zgjedh pik\u00ebrisht k\u00ebt\u00eb element. Me k\u00ebt\u00eb Ai na tregon se bota materiale nuk \u00ebsht\u00eb di\u00e7ka e huaj ndaj planit t\u00eb Per\u00ebndis\u00eb p\u00ebr shp\u00ebtimin, por pjes\u00eb e tij. Trupi njer\u00ebzor, si pjes\u00eb e bot\u00ebs s\u00eb krijuar, nuk \u00ebsht\u00eb penges\u00eb p\u00ebr shp\u00ebtimin, por vendi ku ai realizohet.<\/p>\n\n\n\n

N\u00eb Ungjillin e s\u00eb diel\u00ebs s\u00eb Ringjalljes, n\u00eb sh\u00ebrbes\u00ebn e M\u00ebngjesores, d\u00ebgjuam se Krishti i Ringjallur u shfaqet nx\u00ebn\u00ebsve me Trupin e Tij t\u00eb shnd\u00ebrruar, por realisht njer\u00ebzor, dhe ha para tyre, p\u00ebr t\u2019u treguar, nga nj\u00ebra an\u00eb, se Ringjallja nuk \u00ebsht\u00eb nj\u00eb vegim, dhe nga ana tjet\u00ebr, se Ai ka nj\u00eb Trup t\u00eb v\u00ebrtet\u00eb njer\u00ebzor[8]<\/a>. Ky Trup, i lavd\u00ebruar dhe i hyjnizuar, ngjitet n\u00eb qiell dhe \u201culet n\u00eb t\u00eb djatht\u00ebn e Atit\u201d. K\u00ebshtu, Krishti e fut natyr\u00ebn njer\u00ebzore n\u00eb vet\u00eb zemr\u00ebn e jet\u00ebs hyjnore. Kjo \u00ebsht\u00eb d\u00ebshmia p\u00ebrfundimtare se Per\u00ebndia d\u00ebshiron ta shp\u00ebtoj\u00eb njeriun e t\u00ebr\u00eb: shpirtin dhe trupin.<\/p>\n\n\n\n

Pik\u00ebrisht p\u00ebr k\u00ebt\u00eb arsye, asgj\u00eb nuk e trondit historin\u00eb njer\u00ebzore kaq thell\u00eb sa kjo e v\u00ebrtet\u00eb: Per\u00ebndia, Krijuesi i qiellit dhe i tok\u00ebs, u b\u00eb njeri p\u00ebr mua, p\u00ebr ty, p\u00ebr \u00e7do person t\u00eb vet\u00ebm nga krijimi i bot\u00ebs e deri n\u00eb fund. Dhe jo vet\u00ebm q\u00eb u afrua, por na dha Trupin e Tij si ushqim, si Druri i v\u00ebrtet\u00eb i Jet\u00ebs, q\u00eb z\u00ebvend\u00ebson drurin e humbur t\u00eb Edenit. Atje, p\u00ebrmes mosbindjes, hyri vdekja; k\u00ebtu, p\u00ebrmes bindjes dhe dashuris\u00eb, na jepet jeta.<\/p>\n\n\n\n

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Ekonomia hyjnore e Per\u00ebndis\u00eb p\u00ebr shp\u00ebtimin ton\u00eb na rikthen vazhdimisht te nj\u00eb e v\u00ebrtet\u00eb e thjesht\u00eb, por e pashmangshme: Per\u00ebndia k\u00ebrkon prej nesh p\u00ebrul\u00ebsi. Jo nj\u00eb ndjenj\u00eb abstrakte, por nj\u00eb m\u00ebnyr\u00eb ekzistence. Krishti e tregoi k\u00ebt\u00eb p\u00ebrul\u00ebsi q\u00eb nga lindja n\u00eb shpell\u00eb, gjat\u00eb gjith\u00eb jet\u00ebs s\u00eb Tij, e deri te vdekja n\u00eb kryq, q\u00eb \u00ebsht\u00eb kulmi i dashuris\u00eb dhe i vet\u00ebp\u00ebruljes. Dhe pik\u00ebrisht p\u00ebrmes k\u00ebsaj p\u00ebrul\u00ebsie, njeriu shnd\u00ebrrohet n\u00eb krijes\u00eb t\u00eb re[9]<\/a>.<\/p>\n<\/blockquote>\n\n\n\n

Historia na d\u00ebshmon se ata q\u00eb kan\u00eb dh\u00ebn\u00eb kontributin m\u00eb t\u00eb madh p\u00ebr bot\u00ebn kan\u00eb qen\u00eb njer\u00ebz q\u00eb kan\u00eb jetuar n\u00eb p\u00ebrul\u00ebsi, me kujtimin e vdekjes dhe me vet\u00ebdijen se kjo jet\u00eb \u00ebsht\u00eb kalimtare. Shenjt\u00ebrit, p\u00ebr t\u00eb cil\u00ebt lexojm\u00eb n\u00eb jet\u00ebt e tyre, nuk ik\u00ebn nga bota nga urrejtja, por e tejkaluan bot\u00ebn nga dashuria p\u00ebr p\u00ebrjet\u00ebsin\u00eb. P\u00ebr ta, vdekja nuk ishte fund, por kalim. Nd\u00ebrsa sot, shpesh shohim se edhe ne, t\u00eb krishter\u00ebt, kemi frik\u00eb nga vdekja dhe nga biseda p\u00ebr t\u00eb. Harrojm\u00eb se, ashtu si lindja \u00ebsht\u00eb hyrje natyrore n\u00eb jet\u00eb, po ashtu edhe largimi nga kjo bot\u00eb \u00ebsht\u00eb kalim drejt nj\u00eb lindjeje t\u00eb re, t\u00eb p\u00ebrjetshme.<\/p>\n\n\n\n

N\u00eb k\u00ebt\u00eb kontekst duhet ta kuptojm\u00eb edhe koh\u00ebn ton\u00eb bashk\u00ebkohore. Jetojm\u00eb n\u00eb nj\u00eb epok\u00eb ku teknologjia po z\u00eb gjithnj\u00eb e m\u00eb shum\u00eb hap\u00ebsir\u00ebn e jet\u00ebs njer\u00ebzore. Bota digjitale, ndon\u00ebse e dobishme, shpesh e p\u00ebrjashton trupin, marr\u00ebdh\u00ebnien e gjall\u00eb, pranin\u00eb konkrete. Njeriu leht\u00eb b\u00ebhet nj\u00eb \u201cv\u00ebzhgues pa trup\u201d, i shk\u00ebputur nga realiteti i bashk\u00ebsis\u00eb. Por festa e Teofanis\u00eb na kujton se Per\u00ebndia nuk e shp\u00ebtoi bot\u00ebn virtualisht, por realisht, trup\u00ebrisht, n\u00eb uj\u00ebrat e Jordanit. Krishti nuk erdhi p\u00ebr t\u00eb shp\u00ebtuar nj\u00eb abstraksion, nj\u00eb ide p\u00ebr njeriun, por njeriun e gjall\u00eb, t\u00eb plot\u00eb.<\/p>\n\n\n

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Prandaj, thirrja e k\u00ebsaj feste p\u00ebr ne \u00ebsht\u00eb shum\u00eb e qart\u00eb: t\u00eb jetojm\u00eb si kripa e tok\u00ebs dhe drita e bot\u00ebs, t\u00eb vet\u00ebdijsh\u00ebm se bota[10]<\/a>, n\u00eb mas\u00eb t\u00eb madhe, varet nga m\u00ebnyra se si ne, t\u00eb krishter\u00ebt, e jetojm\u00eb Pag\u00ebzimin ton\u00eb. Ne duhet, si Sh\u00ebn Gjoni, t\u00eb d\u00ebshmojm\u00eb me jet\u00ebn, e jo vet\u00ebm me fjal\u00eb, duke treguar drejt Krishtit, drejt Qengjit t\u00eb Per\u00ebndis\u00eb q\u00eb merr m\u00ebkatet e bot\u00ebs.<\/p>\n\n\n\n

Me lutjet e Sh\u00ebn Gjon Pag\u00ebzorit, ta p\u00ebrjetojm\u00eb fest\u00ebn e Teofanis\u00eb si Ndri\u00e7im t\u00eb v\u00ebrtet\u00eb. Shum\u00eb prej jush do t\u00eb hyjn\u00eb n\u00eb uj\u00ebrat e shenjt\u00ebruara, por m\u00eb e r\u00ebnd\u00ebsishmja \u00ebsht\u00eb q\u00eb, mbi t\u00eb gjitha, t\u00eb hyjm\u00eb n\u00eb k\u00ebt\u00eb Mister t\u00eb madh shpirt\u00ebrisht, me pendim dhe me besim. Le t\u00eb jet\u00eb \u00e7do fest\u00eb nj\u00eb shkall\u00eb m\u00eb af\u00ebr Per\u00ebndis\u00eb, nj\u00eb hap drejt nj\u00eb bashk\u00ebsie m\u00eb t\u00eb thell\u00eb me T\u00eb dhe me bashk\u00ebqeniet tona.<\/p>\n\n\n\n

K\u00ebshtu, kjo fest\u00eb le t\u00eb na afroj\u00eb me Shp\u00ebtimtarin ton\u00eb t\u00eb dashur, Zotin Jisu Krisht, dhe me lavd\u00ebrimin e Trinis\u00eb s\u00eb Shenjt\u00eb \u2013 Atit dhe Birit dhe Shpirtit t\u00eb Shenjt\u00eb. Amin.<\/p>\n\n\n\n

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[1]<\/a> Gjoni 1, 29.<\/p>\n\n\n\n

[2]<\/a> Luka 1, 18.<\/p>\n\n\n\n

[3]<\/a> Po aty, 63.<\/p>\n\n\n\n

[4]<\/a> shih Marku 1, 1-8.<\/p>\n\n\n\n

[5]<\/a> Gjoni 3, 30.<\/p>\n\n\n\n

[6]<\/a> Filipian\u00ebve 2, 7.<\/p>\n\n\n\n

[7]<\/a> Romak\u00ebve 8, 22.<\/p>\n\n\n\n

[8]<\/a> shih Gjoni 21, 1-14.<\/p>\n\n\n\n

[9]<\/a> shih Gjoni 21, 1\u201314.<\/p>\n\n\n\n

[10]<\/a> krh. Mateu 5, 13\u201314.<\/p>\n\n\n\n

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