Πέμπτη 24 Δεκεμβρίου 2015
Η πρώτη Πανορθόδοξος Σύνοδος εδώ και 1200 χρόνια ενδέχεται να ακυρωθεί στην Τουρκία
Η Σύνοδος πρόκειται να συγκληθεί στην ιστορική εκκλησία της Αγίας Ειρήνης, στον τόπο όπου το 381 μ.Χ. εγράφη το Σύμβολο της Πίστεως
Εδώ και πενήντα χρόνια, η πρώτη Πανορθόδοξος Σύνοδος, βρίσκεται στο στάδιο της προετοιμασίας, ενώ η τελευταία πραγματοποιήθηκε πριν από πάνω από χίλια χρόνια.
Η «Αγία και Μεγάλη Σύνοδος της Ορθοδόξου Εκκλησίας» ή «Πανορθόδοξος Σύνοδος 2016» που έχει προγραμματισθεί να συγκληθεί τον Μάιο του 2016, ενδέχεται να απειληθεί από την τρέχουσα διεθνή πολιτική.
Η άνευ προηγουμένου, ιερατική σύγκληση, έχει ως στόχο να φέρει σε επαφή τους επικεφαλής των 14 Αυτοκέφαλων Ορθόδοξων Εκκλησιών του Κόσμου, στην Κωνσταντινούπολη, στην Τουρκία, στην έδρα του Οικουμενικού Πατριαρχείου Κωνσταντινουπόλεως και έδρα της οικίας του Βαρθολομαίου, του «Πρώτου μεταξύ των Ίσων» των Ορθόδοξων ηγετών.
«Απλώς, για να φθάσουμε σε αυτό το σημείο, χρειάσθηκαν δεκαετίες για την επίτευξη της συναίνεσης σχετικά με τα θέματα της ημερήσιας διάταξης» είπε ανώτερος κληρικός του Οικουμενικού Πατριαρχείου, ζητώντας να διατηρηθεί η ανωνυμία του, προσθέτοντας ότι « Υπάρχουν πολλές ίντριγκες και πολιτικές διεργασίες».
«Οι Ρώσοι δεν εμπιστεύονται τον Πάπα, οι Έλληνες θέλουν καλύτερες σχέσεις με τη Ρώμη, στη συνέχεια, υπάρχει το όλο πρόβλημα της Ουκρανίας… είναι περίπλοκα» κατέληξε σε ένα μήνυμά του στο ηλεκτρονικό ταχυδρομείο.
Όποια και αν ήταν εσωτερική ορθόδοξη πολιτική που μαστίζει επί χρόνια την Ορθοδοξία και δεν μπορούσε να πραγματοποιήσει μια Σύνοδο, τώρα τα πράγματα με τη διεθνή πολιτική και τη γεωπολιτική απειλούν την πραγματοποίηση της Συνόδου, που επρόκειτο να συγκληθεί στην ιστορική εκκλησία της Αγίας Ειρήνης, στον τόπο όπου το 381 μ.Χ. έγινε εγράφη το Σύμβολο της Πίστεως.
Ο πρωθιερέας Ίγκορ Γιακούμτσουκ, αξιωματούχος στις διορθόδοξες σχέσεις του Πατριαρχείου της Μόσχας, υπαινίχθηκε μια πιθανή αναβολή και επιπλέον και μια αλλαγή του τόπου (της χώρας για τη Σύνοδο).
«Δεν είναι γνωστό πότε θα λάβει χώρα», είπε στα ρωσικά μέσα ενημέρωσης στις αρχές Δεκεμβρίου. «Αν η κατάσταση επιδεινωθεί (με την Τουρκία) είναι πολύ πιθανόν η Σύνοδος να γίνει αλλού. Είναι δύσκολο να μιλήσουμε από τώρα», είπε.
Η αλυσίδα των γεγονότων που απειλούν τη Σύνοδο άρχισε από την Τουρκία, όταν κατέρριψε το ρωσικό μαχητικό, που οδήγησε στη διπλωματική κρίση μεταξύ Ρωσίας και Τουρκίας.
Το Κρεμλίνο ξεκίνησε μια σειρά από κυρώσεις, αναστολές έργων, απαγορεύσεις τουρκικών εισαγωγών και ακυρώσεις ταξιδιών χωρίς βίζα για τους Ρώσους στην Τουρκία κ.ά.
Η Ρωσική Ορθόδοξη Εκκλησία, η οποία διατηρεί στενούς δεσμούς με το Ρώσο πρόεδρο Βλαντίμιρ Πούτιν και το Κρεμλίνο, αντέδρασε επίσης, ανακαλώντας από ένα ταξίδι στην Τουρκία ενός υψηλού επιπέδου Ρώσου Μητροπολίτη, ο οποίος επρόκειτο να επισκεφθεί το Οικουμενικό Πατριαρχείο για συνομιλίες προετοιμασίας για το επερχόμενο Συμβούλιο των Εκκλησιών.
Paul Antonopoulos on December 24, 2015 in ‘Al Masdar’
Δοκιμασίες καί παρουσία τοῦ Θεοῦ-Sprovat dhe prania e Perëndisë
ΟΡΘΟΔΟΞΟΣ ΑΥΤΟΚΕΦΑΛΟΣ ΕΚΚΛΗΣΙΑ ΤΗΣ ΑΛΒΑΝΙΑΣ
ΧΡΙΣΤΟΥΓΕΝΝΑ 2015
Δοκιμασίες καί παρουσία τοῦ Θεοῦ
Πρός τόν εὐλαβῆ κλῆρο καί λαό,
Τέκνα ἐν Κυρίω προσφιλέστατα,
«Πιστεύω... εἰς ἕνα Κύριον Ἰησοῦν Χριστόν, τόν Υἱόν τοῦ Θεοῦ
τόν μονογενῆ,... σαρκωθέντα... καί ἐνανθρωπήσαντα».
1. Ανησυχία, πόνος και φόβος απλώνονται αυτό τον καιρό στη ζωή μας. Πολύμορφη ανέχεια, ξενιτεμοί, δυσβάστακτες στερήσεις ˙ τρομοκρατικά ξεσπάσματα επιθετικότητας και μίσους. Και μέσα στη θολή αναταραχή, η εορτή των Χριστουγέννων έρχεται σαν ολοφώτεινη δέσμη παρηγοριάς, ειρήνης και ελπίδας.
Τα γεγονότα σχετικά με τη Γέννηση του Χριστού, όπως τα περιγράφουν οι ευαγγελιστές Ματθαίος και Λουκάς, τονίζουν ότι ο Ιησούς Χριστός από βρέφος ακόμη αντιμετωπίζει σειρά δυσκολιών. Γεννιέται ύστερα από ένα μακρύ ταξίδι της Παναγίας μητέρας Του, σε χώρο φτωχικό της Βηθλεέμ, οι κάτοικοι της οποίας μένουν ψυχροί και αδιάφοροι. Ακολουθεί το μίσος των ισχυρών, το διαβολικό σχέδιο του Ηρώδη, ένας παράλογος και άδικος διωγμός, που Τον αναγκάζει να καταφύγει στην Αίγυπτο. Σε όλες όμως, τις δύσκολες συνθήκες της ζωής του μικρού Ιησού δεσπόζει η παρουσία του Θεού Πατρός.
Μην απορούμε, λοιπόν, και μην τα χάνουμε, όταν βρισκόμαστε εμπρός σε κακουχίες, εχθρότητες, αδικίες, φτώχεια, αδιαφορία και αδιέξοδα. Οι δοκιμασίες είναι αναπόσπαστα στοιχεία του ανθρώπινου βίου. Ας μάθουμε να τις αντιμετωπίζουμε ειρηνικά. Κυρίως με πίστη και εμπιστοσύνη στην πρόνοια και την παρουσία του Θεού. Ακόμη και στις σκοτεινές φάσεις του βίου μας, όταν απειλές, στερήσεις, ασθένειες, αποτυχίες μας συνθλίβουν, αντηχεί παρηγορητικά ο στίχος του Ψαλμωδού: «Ἐάν γάρ καί πορευθῶ ἐν μέσω σκιᾶς θανάτου, οὐ φοβηθήσομαι κακά, ὅτι σύ μέτ’ ἐμοῦ εἶ˙» (Ψάλμ. 22:4).Η αίσθηση της πανταχού και πάντοτε παρουσίας του Θεού παρηγορεί, ενισχύει και εξασφαλίζει αντοχή και ειρήνη στον πόνο και τις θλίψεις. Γεμίζει επίσης την ψυχή με φως αγαλλιάσεως σε ώρες επιτυχίας και δημιουργίας.
2. Η γνώση της παρουσίας και προνοίας του Θεού στον κόσμο ήταν μία αλήθεια αποδεκτή ήδη από την αποκάλυψη της Π. Διαθήκης. Το συγκλονιστικό Νέο που τονίζει η εορτή των Χριστουγέννων είναι ότι ο Θεός όχι απλώς είναι παρών στον κόσμο μας, αλλά ότι ο Υιός και Λόγος Τού «σαρκώθηκε», προσέλαβε την ανθρώπινη φύση. Αυτή η αποκάλυψη διαφοροποιεί τη χριστιανική πίστη από τα ποικίλα θρησκεύματα. Το σύμβολο της χριστιανικής πίστεως υπογραμμίζει: «Πιστεύω... εἰς ἕνα Κύριον Ἰησοῦν Χριστόν, τόν Υἱόν τοῦ Θεοῦ τόν μονογενῆ,... σαρκωθέντα ἐκ Πνεύματος Ἁγίου καί Μαρίας τῆς Παρθένου καί ἐνανθρωπήσαντα». Έκτοτε, όσοι πιστεύουν σ’ Αυτόν και βαπτίζονται στο όνομα της Αγίας Τριάδος γίνονται μέλη του μυστικού σώματος του Χριστού «ὅ ἐστιν ἡ Ἐκκλησία» (Κόλ.1:24). Λαμβάνουν τη Χάρη και τη δύναμη να μένουν «ἐν αὐτῷ», να βρίσκονται σε προσωπική κοινωνία με τον Χριστό.
Το βίωμα που γαληνεύει τον πιστό Χριστιανό είναι κάτι ακόμα εντονώτερο από την απλή θεϊκή παρουσία. Είναι η υπαρξιακή «κοινωνία» με τον ενανθρωπήσαντα Λόγο του Θεού, με τον Ιησού Χριστό. «Ὁ φανερωθεῖς Λόγος διά τοῦτο κατέμειξεν ἐαυτόν τῇ ἐπικήρῳ τῶν ἀνθρώπων φύσει, ἴνα τῇ τῆς θεότητος κοινωνίᾳ συναποθεωθῇ τό ἀνθρώπινον», (Αγ. Γρηγόριος Νύσσης: Ο φανερωθείς Λόγος, γι´ αυτό έσμιξε τον εαυτό Του με τη θνητή φύση των ανθρώπων, για να συναποθεωθεί το ανθρώπινο μέσω της κοινωνίας με τη Θεότητα). Με τη «σάρκωσή» Του, ο Υιός του Θεού μας προσέφερε το ασύλληπτο δικαίωμα να «μένωμε ἐν Αὐτῷ», να μετέχουμε μυστικά στη ζωή αγάπης της Αγίας Τριάδος. Ο Ευαγγελιστής Ιωάννης διατύπωσε λακωνικά την εκπληκτική αλήθεια που συνοψίζει την Καινή Διαθήκη: «Ὁ Θεός ἀγάπη ἐστι, καί ὁ μένων ἐν τῇ ἀγάπῃ ἐν τῷ Θεῷ μένει καί ὁ Θεός ἐν αὐτῷ.» (Ἅ’ Ἰω. 4:16).
Ο Χριστός επανειλημμένως αναφέρθηκε στο μυστήριο της σχέσεώς Του με τον Ουράνιο Πατέρα. «Πιστεύετε μοί ὅτι ἐγώ ἐν τῷ πατρί καί ὁ πατήρ ἐν ἐμοί»(Ἰω. 14:11), «Καί ὁ πέμψας με μετ' ἐμοῦ ἑστιν˙ οὐκ ἀφῆκε μέ μόνον ὁ πατήρ, ὅτι ἐγώ τά ἀρεστά αὐτῷ ποιῶ πάντοτε» (Ἰω. 8:29). Σ’ αυτή τη σχέση κοινωνίας μαζί Του καλεί όλους τους μαθητές και αποστόλους Του. Με σαφήνεια δήλωσε: «Ἐάν τίς ἀγαπᾶ με, τόν λόγον μου τηρήσει, καί ὁ πατήρ μου ἀγαπήσει αὐτόν, καί πρός αὐτόν ἐλευσόμεθα καί μονήν παρ' αὐτῷ ποιήσομεν.»(Ἰω. 14:23). Προαπαιτούμενο λοιπόν για την «κοινωνία» μαζί Του είναι η συμμόρφωση της συμπεριφοράς μας με τον λόγο Του, με το θέλημά Του, με τις αρχές που Εκείνος καθόρισε: τη δικαιοσύνη, τη φιλαλήθεια, τη μακροθυμία, τη συγχωρητικότητα, την αγνότητα, την ταπεινοφροσύνη και την αυτοθυσία.
**
Το μεγαλύτερο δώρο, αδελφοί μου, που μας προσφέρουν τα Χριστούγεννα είναι η βεβαιότητα ότι ο Θεός είναι «μεθ’ ἡμῶν». Ο άπειρος και παντοδύναμος Θεός, ο άχρονος και αχώρητος, ο Οποίος «Ἀγάπη ἐστί», εισήλθε στον χρόνο και τον χώρο τον δικό μας. «Καί ὁ μένων ἐν τῇ ἀγάπῃ ἐν τῷ Θεῷ μένει καί ὁ Θεός ἐν αὐτῷ» (Ἅ’ Ἰω. 4:16). Όποιος αγαπά και νιώθει διαρκώς την παρουσία του Θεού, την κοινωνία με τον ἐνανθρωπήσαντα Λόγο Του, δεν φοβάται κανέναν και τίποτε. «Φόβος οὐκ ἔστιν ἐν τῇ ἀγάπῃ, ἄλλ’ ἡ τελεία ἀγάπη ἔξω βάλλει τόν φόβον,» (Ἅ’ Ἰω. 4:18) κάθε μορφής φόβο.
Ας δεηθούμε, ο εν Τριάδι Θεός να μας δίνει τη δύναμη Του για να μη λυγίζουμε από τις θλίψεις, τις αδικίες, τις κακουχίες που ορθώνονται στον δρόμο μας. Για να ενισχύει την αίσθηση της παρουσίας του ουρανίου Πατρός, τη βεβαιότητα ότι στο κέντρο της ανθρώπινης ιστορίας δεσπόζει ο Εμμανουήλ - ο Χριστός. Και με τη Χάρη του Αγίου Πνεύματος, οι δοκιμασίες να μεταμορφώνονται σε ευκαιρίες πνευματικής ωριμότητας και αγιασμού.
Ειρηνοφόρα Χριστούγεννα, ευλογημένος και δημιουργικός ο νέος χρόνος.
Με ολόψυχη αγάπη εν Χριστώ,
+ Αναστάσιος
Αρχιεπίσκοπος Tιράνων, Δυρραχίου και πάσης Αλβανίας
KISHA ORTHODHOKSE AUTOQEFALE E SHQIPËRISË
KRISHTLINDJE 2015
† Anastasi
Kryepiskop i Tiranës, Durrësit dhe i Gjithë Shqipërisë
Sprovat dhe prania e Perëndisë
Klerit dhe popullit shpresëtar,
Bij fort të shtrenjtë më Zotin,
«Besoj në një Zot, Jisu Krishtin, Birin e Perëndisë, të vetëmlindurin,... që u trupëzua prej Shpirtit të Shenjtë dhe Virgjëreshës Mari dhe u bë njeri.»
1. Shqetësim, dhimbje dhe frikë shtrihen sot në jetën tonë. Varfëri shumëformëshe, emigrime, privime të vështira për t’u përballuar. Shpërthime terroriste agresiviteti e dhune. Dhe pikërisht brenda kësaj trazire, e kremtja e Krishtlindjes vjen si dritë e tërëshkëlqyer ngushëllimi, paqeje dhe shprese.
Ngjarjet në lidhje me Lindjen e Krishtit, siç i përshkruajnë ungjillorët Matthe dhe Lluka, theksojnë se Jisu Krishti, ende foshnjë, përballet me një sërë vështirësish. Lindet pas një udhëtimi të gjatë të së Tërëshenjtës, Nënës së Tij, në një vend të varfër në Bethlehem, banorët e të cilit sillen ftohtë dhe indiferentë. Pason urrejtja e të fuqishmëve, plani djallëzor i Herodit, një persekutim i palogjikshëm dhe i padrejtë, që E detyron të gjejë strehë në Egjipt. Por, në çdo hap të vështirë të jetës së Jisuit të vogël mbizotëron prania e Perëndisë Atë.
Pra, le të mos çuditemi dhe të mos e humbasim mendjen kur gjendemi para vuajtjeve, armiqësive, padrejtësive, varfërisë, indiferencës dhe rrugëve pa krye. Sprovat janë pjesë e jetës njerëzore. Le të mësojmë të përballemi paqësisht me to. Mbi të gjitha, me besim dhe shpresë në përkujdesjen dhe praninë e Perëndisë. Madje edhe në fazat e errëta të jetës sonë, kur na shtrëngojnë kërcënime, privime, sëmundje, dështime, kumbon në mënyrë ngushëlluese vargu i Psalmistit: “Nëse eci në mes të hijes së vdekjes, nuk do të kem frikë nga të këqijat, se ti me mua je” (Ps. 22:4).
Ndjesia e pranisë së kudondodhur dhe të përhershme të Perëndisë na ngushëllon, na fuqizon dhe na siguron rezistencë e paqe në dhimbje dhe në hidhërime. Gjithashtu, e mbush shpirtin me dritë ngazëllimi në kohë suksesi e krijimi.
2. Njohja e pranisë dhe e përkujdesjes së Perëndisë në botë ishte një e vërtetë e pranuar qysh nga zbulesa e Dhiatës së Vjetër. E Reja tronditëse që thekson e kremtja e Krishtlindjes është, se Perëndia jo vetëm që është i pranishëm në botë, por se Biri dhe Fjala e Tij “u mishërua”, mori natyrën njerëzore. Kjo zbulesë e dallon besimin e krishterë nga besimet e tjera fetare. Simboli i besimit të krishterë nënvizon: “Besoj në një Zot, Jisu Krishtin, Birin e Perëndisë, të vetëmlindurin,... që u trupëzua prej Shpirtit të Shenjtë dhe Virgjëreshës Mari dhe u bë njeri”.
Që nga ai çast, të gjithë sa besojnë në Atë dhe pagëzohen në emrin e Trinisë së Shenjtë bëhen gjymtyrë të trupit mistik të Krishtit “që është Kisha” (Kol. 1:24). Marrin Hirin dhe fuqinë për të qëndruar “në Atë”, të gjenden në një kungim personal me Krishtin.
Përjetimi që e paqëson besimtarin e krishterë është diçka më intensive sesa prania e thjeshtë hyjnore. Është “kungimi” ekzistencial me Fjalën e Perëndisë të bërë njeri, me Jisu Krishtin. “Fjala e Shfaqur, për këtë arsye e bashkoi veten e tij me natyrën e vdekshme të njerëzve, që ta bashkëhyjnizojë njeriun nëpërmjet kungimit me Hyjninë”, siç na e shpjegon shën Grigori i Nisës. Me “mishërimin” e Tij, Biri i Perëndisë na ofroi të drejtën e pakonceptueshme “për të qëndruar në Atë”, për të marrë pjesë mistikisht në jetën e dashurisë së Trinisë së Shenjtë. Ungjillori Joan e formuloi në mënyrë lakonike të vërtetën e mrekullueshme, që e përmbledh në Dhiatën e Re: “Perëndia është dashuri; dhe ai që qëndron në dashuri, qëndron në Perëndinë, dhe Perëndia në atë” (1Jn. 4:16).
Krishti në mënyrë të përsëritur iu referua misterit të marrëdhënies së Tij me Atin e Tij Qiellor. “Besomëni se unë jam tek Ati, dhe Ati tek unë” (Jn. 14:11). Dhe “ai që më dërgoi është bashkë me mua. Ati nuk më la vetëm, sepse unë bëj përherë ato që i pëlqejnë” (Jn. 8:29). Në këtë marrëdhënie kungimi me Atë i fton të gjithë nxënësit dhe apostujt e Tij, ku me qartësi deklaroi: “Në më do ndonjë, fjalën time do ta ruajë, dhe Ati im do ta dojë, dhe do të vijmë tek ai, dhe do të bëjmë banesë tek ai” (Jn. 14:23). Pra, parakusht për “kungimin” me Perëndinë është përshtatja e sjelljes sonë me fjalën e Tij, me vullnetin e Tij, me parimet që Ai përcaktoi: me drejtësinë, dashurinë për të vërtetën, zemërgjerësinë, faljen, dëlirësinë, përulësinë dhe vetësakrifikimin.
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Vëllezërit e mi, dhurata më e madhe që na ofrojnë Krishtlindjet, është siguria se Perëndia “është me ne”. Perëndia i pafund dhe i tërëfuqishëm, i pakohshëm dhe i panxënshëm, Ai që është Dashuri, hyri në kohën dhe në hapësirën tonë. “Dhe ai që qëndron në dashuri, qëndron në Perëndinë, dhe Perëndia në atë” (1Jn. 4:16). Ai që do dhe ndien vazhdimisht praninë e Perëndisë, kungimin me Fjalën e Tij të bërë njeri, nuk ka frikë askënd dhe asgjë. “Frikë nuk ka në dashuri, por dashuria e përsosur e nxjerr jashtë frikën” (1Jn. 4:18), çdo formë frike.
Le të lutemi që Perëndia në Trini të na japë Fuqinë e Tij, që të mos përkulemi nga hidhërimet, padrejtësitë, vuajtjet që ngrihen në rrugën tonë; që të mbështesë ndjesinë e pranisë së Atit qiellor, sigurinë se në qendër të historisë njerëzore mbizotëron Emanueli- Krishti. Dhe me Hirin e Shpirtit të Shenjtë, sprovat të transformohen në mundësi pjekurie shpirtërore dhe shenjtërimi.
Krishtlindjet le të na sjellin paqe, Viti i Ri qoftë i bekuar dhe krijues!
Me dashuri të thellë më Krishtin,
† Anastasi
Kryepiskop i Tiranës, Durrësit dhe i Gjithë Shqipërisë
Αλβανία: Απειλές για τη ζωή του δέχεται ομογενής καθηγητής από εθνικιστές
Τίρανα
Στο στόχαστρο αλβανικών ακραίων εθνικιστικών κύκλων έχει περιέλθει το τμήμα Ελληνικής Γλώσσας, Λογοτεχνίας και Ελληνικού Πολιτισμού στο πανεπιστήμιο του Αργυροκάστρου με αφορμή δυο ντοκιμαντέρ που αφορούν στην ιστορία και τον πολιτισμό της Ηπείρου και τον ελληνοϊταλικό πόλεμο.
Οι επικριτές -ανάμεσά τους ΜΜΕ, τσάμηδες πολιτικοί-, το περιεχόμενό τους, αποτέλεσμα ακαδημαϊκής έρευνας, ξεφεύγει από τα όρια των «εθνικών γραμμών», και ως εκ τούτου ο υπεύθυνος καθηγητής και δημοσιογράφος Παναγιώτης Μπάρκας, πρέπει να διωχθεί, ακόμα και ποινικά.
Ο κ. Μπάρκας δέχεται απειλές κατά της ζωής του και χυδαίες ύβρεις, γεγονός που προκαλεί αντιδράσεις τόσο στους κόλπους της ελληνικής μειονότητας στην Αλβανία, όσο και στην Αθήνα.
Σε ανακοίνωσή της, η μειονοτική οργάνωση «Ομόνοια» κάνει λόγο για «οργανωμένη επίθεση κατά του ανώτατου δημοσίου εκπαιδευτικού ιδρύματος της ελληνικής μειονότητας στην Αλβανία», «διαστρέβλωση των αληθειών των ντοκιμαντέρ» καθώς επίσης και για «αρρωστημένο εθνικισμό».
Ταυτόχρονα, η ελληνική διπλωματική αποστολή στα Τίρανα και το Αργυρόκαστρο προέβη, κατόπιν εντολής του ΥΠΕΞ Νίκου Κοτζιά, στις προβλεπόμενες ενέργειες για να εκφράσει αρμοδίως το ενδιαφέρον και τις ανησυχίες της Αθήνας για τις εναντίον του καθηγητή κ. Μπάρκα επιθέσεις, που μπορεί να οδηγήσουν στη στοχοποίησή του.
Όσον αφορά στα ντοκιμαντέρ, το ένα εξ αυτών, υπό τον τίτλο «Ήπειρος, ο μύθος στην πραγματικότητα», αφορά στον διαχρονικό πολιτισμό της Ηπείρου με επίκεντρο το αρχαίο θέατρο και το μαντείο της Δωδώνης.
Το άλλο, «οι ήρωες πολεμούν σαν Έλληνες», είναι ένα αφιέρωμα στη νίκη των Ελλήνων στον πόλεμο εναντίον των Ιταλών το 1940, που αποτέλεσε και την πρώτη αντιφασιστική νίκη των λαών, στην εμπόλεμη Ευρώπη. Στηρίζεται μάλιστα εξ ολοκλήρου σε στοιχεία που ο ερευνητής άντλησε από τα αλβανικά, ιταλικά και ελληνικά αρχεία.
Ο πρύτανης του πανεπιστημίου του Αργυρόκαστρου κ. Γκρζίμ Σάλια, χαρακτήρισε αντιαλβανικού περιεχομένου και αντίθετα με το νόμο τα ντοκιμαντέρ υποστηρίζοντας πως «ξεφεύγουν από την εθνική γραμμή» και γι' αυτό «οι αρμόδιοι θα απαντήσουν με βάση το νόμο».
Ο αντιπρόεδρος του αλβανικού κοινοβουλίου και πρόεδρος του κόμματος των Τσάμηδων Εσκντίμ Ιντρίζι ζήτησε την ποινική δίωξη του κ. Μπάρκα ισχυριζόμενος ότι τα ντοκιμαντέρ «υποδαυλίζουν εθνικά μίση».
Ο ίδιος ο καθηγητής δηλώνει πως «η εθνικιστική επίθεση κατά του Τμήματος Ελληνικών Σπουδών γίνεται από κύκλους, τους οποίους ενοχλεί ιδιαίτερα η αντικειμενική αλήθεια και δεν μπορούν να σεβαστούν τη διαφορετική άποψη και το δικαίωμα ελεύθερου ακαδημαϊκού λόγου».
Όπως καταγγέλλει, οι επιθέσεις αυτές μέσω έντυπων και ηλεκτρονικών ΜΜΕ έχουν ωθήσει πολλούς αλβανούς εξτρεμιστές εθνικιστές σε απειλές κατά την σωματικής τους ακεραιότητας. Για τον λόγο αυτό, μιλώντας σε αλβανικό τηλεοπτικό κανάλι, ανέφερε πως είναι αναγκασμένος να προσφύγει στα αρμόδια όργανα για προστασία από τις απειλές.Τετάρτη 23 Δεκεμβρίου 2015
Γιορτή Χριστουγέννων στο Ελληνοαλβανικό Σχολείο "Όμηρος" Κορυτσάς 22 12 2015 - Festa e Krishtlindjes në Shkollën Greko-Shqiptare Omiros Korçë!
Shoqata "Opinga" nderon me çmimin "Velo trimi, Klasa e Parë", Marin Memën
Pas skandalit të zbuluar në universitetin e Gjirokastrës, me logon e të cilit ishin realizuar dy dokumentarë që mbanin era maskarallëk, shoqata “Opinga” i ka akorduar Marin Memës çmimin “Velo trimi, Klasa e Parë".
Motivacioni:
I jepet Maro Memës ky çmim për zbulimin me dekumente të marifeteve të grekut në shkollën e lartë në Gjinokastër. Me këtë rast shoqata shtron një drekë në Ujë të Ftohtë në Tepelenë.
Ceremonia u shoqërua me një këngë të shkurtër:
O Gërqi të kam bërë benë
Vjen Maro Mema me Top Qenë
Si qëmoti në Janinë
Maro Mema si Velo trimë
***
O Gërqi rri kalla
Se Maro Mema s’bën shaka
PS: Nga të pranishmit u mor vesh se Marini qau gjatë ceremonisë nga emocionet.
Archbishop Anastasios, the science lover, who became an Apostle of Peace
By Marianne Ejdersten*
Renowned for his friendly, peaceful attitude and his inspiring speeches, nothing seems impossible for this man. He has struggled and faced a multitude of difficulties including severe illness and persecution, and he was asked to take up a new position at age 62. He committed to a country whose language and culture were unknown to him, arriving in the only officially declared atheist state, asked to rebuild the church.
In Tirana, Albania, 24 years later, he hosted the Global Christian Forum (GCF) consultation from 1-5 November. There, 150 high-level leaders and representatives of various church traditions from more than 60 countries gathered to listen and learn, and to stand in solidarity with churches and Christians experiencing discrimination and persecution in the world today.“It’s the fruit of our work together in Albania,” said Archbishop Anastasios of Tirana, Durrës and All Albania.
Archbishop Anastasios granted an interview to the World Council of Churches (WCC) news. This conversation took place in the archbishop’s residence in Tirana.
An apostle of peace and reconciliation, since meeting him in 1997, he is one of my greatest role models. I know, I’m merely one of many who share this. We meet in his residence office the day after his 86th birthday. He extends a warm greeting, offering Greek coffee and cakes. The welcoming room has warm colours, flowers and icons. It tells Archbishop Anastasios’s life story, one sometimes reflecting hazard. A double-glazed pane stopped a bullet that is suspended while it was in full flight toward him. It was fired by a sniper during the 1997 political upheaval that pushed predominantly Muslim Albania into chaos, nearly claiming the archbishop’s life. “I keep the window,” Archbishop Anastasios notes, “to remind me that life can end in a second. We must not waste a single day.”
Few men use their days like Archbishop Anastasios. Frail but energetic, he has spent the last 24 years overcoming immense obstacles to achieve a near-miracle in one of Europe’s poorest countries.
From Greece to Africa and Albania
Born into a religious family in Pireus, Greece on 4 November 1929, as a boy he was interested in science, but his view changed after four years of Nazi occupation of Greece. That brought fear, destruction, and the horrors of the Second World War. He realized that the only way to make sense of the suffering was to work for eternal peace; the kind that can only come from Jesus Christ. He has dedicated his life and career to fulfilling Christ’s mandate.
His official title is Archbishop of Tirana, Durres and All Albania, but Anastasios has sometimes been called the Archbishop of Tirana and All. It isn't a title he objects to. "I am everyone's archbishop. For us, each person is a brother or sister. The church is not just for itself. It is for all the people.”
During the 1990s, around 160,000 people perished in the Balkan Peninsula violence. Although the conflicts largely hinged on ethnic differences, religion played a critical role in the three-sided war that embroiled Orthodox Christians, Roman Catholics, and Muslims. The archbishop discovered soon after arriving in Albania in 1992, his role was not merely to lead the Orthodox Church in Albania. "You must bear in mind that Albania had very little experience of being an independent country and even less of freedom.” During the communist era, from 1945 to 1990, Albania, just north of Greece, became the only country in the world to prohibit all religious practice. Just the act of crossing oneself could land one in prison. Every church, mosque and synagogue was destroyed or converted to secular use as Albanians, who now number 3 million, were isolated from the rest of the world.
The archbishop recalls, “The Albanian State was created in 1912-1913. Then there were 25 years of trying to build up that state in Europe’s poorest country. In such a setting it is necessary to think in larger terms, about social development as a whole, to think not in terms of decades but centuries….We must think what it means to be free.”
If you have faith, stay and struggle
After communism collapsed, in 1991 the Ecumenical Patriarch of Constantinople, the spiritual leader of Orthodox Christians, decided to send Archbishop Anastasios to Albania to report on the country’s religious situation. He found 1,600 destroyed churches and only 22 elderly priests still alive of the 440 who served Albania before communism. Albanians were, however, desperate for religious freedom and many gathered for services in fields where nothing remained of their former churches except broken bells.
He saw the despair in Albanians’ faces. “I thought, who's going to help these people? Who is going to give them hope?' I said to myself, ‘If you have faith, stay and struggle. If you don’t, go home.’” So he stayed. Over the next decade, Archbishop Anastasios fought to overcome centuries of ethnic and religious hostility, to establish a new church throughout the nation.
Archbishop Anastasios underline “About 150 new churches (both large and small) have been erected, 60 churches and monasteries, designated as cultural monuments, have been renovated and restored, and 160 churches have been repaired. More than 70 buildings have been purchased, built and reconstructed to make preschools, schools, youth centres, health centers, metropolitan sees, hospitality homes, workshops, soup kitchens, etc. Altogether there have been more than 460 building projects”.
All kinds of education are crucial for the archbishop. “Education is far more than books to read and facts to memorize. The goal must be to help shape people who are not only capable intellectually or skilled in certain specializations, but motivated by respect and love rather than greed and fear,” he observes.
"God did not give us a spirit of fear but of power. Those who fear God fear nothing else."
Women and men at the seminary
Educational work to prepare men and women for service in the church became a key concern.
"We are struggling with the problem of the shortage of priests. The young generation was raised in an atheistic climate, and after that came the capitalist dream, which made many decide to go to other countries. The scent of money is very powerful. Gradually some people realize money does not bring happiness, that happiness can only come from something deeper.
"As you will have noticed, there are not only men but also women at the seminary; perhaps a third of the enrollment. It used to be the vocation of women was mainly in the home, but now they have a public life and the church must use their gifts. Women exercise another form of church service. There are many women who have graduated from the seminary and who are playing an important role in the activities of the church in Albania, diaconal works of mercy, teachers, administration, mission activity, and so forth. We would have achieved much less without them.”
The Church should be present
The archbishop emphasized that the church should be present in all areas of life. He introduced new health care, educational and developmental programmes, social and relief efforts, cultural and environmental projects along with other necessities of civilization.
He says, “In each area of life we must implant a spiritual dimension. Culture is more than technology! Most of all it is respect for the dignity of people. Culture requires respect for God's creation. Where it exists, there is beauty.”
A first priority for the archbishop is children and young people. “We have opened many kindergartens, nurseries and schools. My only regret is that we cannot help more young people. We do what we can with the staff and space we can afford.”
When Anastasios was ordained, he went to Africa. “In the evening of the day I was ordained a priest in May 1964, I flew to Uganda, which I had thought about so often and with such longing. I had thought that Africa would be my home for the remainder of my life. But malaria ended that dream…..It was my first experience of being close to death. I remember the phrase that formed in my thoughts when I thought I would die: 'My Lord, you know that I tried to love you.' Then I slept and the next day I felt well! There was a second attack when I went to Geneva to attend a mission conference. Fortunately doctors there were able to identify the illness and knew how to treat it. When I was well enough to leave the hospital they said I must forget about returning to Africa.”
The Archbishop returned to his studies, but did not forget Africa. With a scholarship, he pursued post-graduate studies in Germany at the University of Hamburg, from 1965-1969. He specialized in the History of Religion, but also studied ethnology, missiology, and African studies. His dissertation was, “The Spirits Mbandwa and the Frame of their Cult: A Research on the African Religion of Western Uganda.”
Local and global ecumenical movement
In 1969, the WCC called Anastasios to accept a position in the Commission of World Mission and Evangelism as the “Secretary for Research and Relation with the Orthodox Churches.” He later became the first Orthodox moderator of the Commission for Mission and Evangelism (1984-91), presiding over the San Antonio World Mission Conference (1989).
Then in January 1991, the Ecumenical Patriarchate decided to re-establish the Church of Albania. Two months after his 61st birthday, Anastasios received a phone call from the Patriarchate of Constantinople asking if he would go to Albania to see if anything was left of the Orthodox Church. It not originally intended as a permanent assignment, only to see if and how the local church could be revived.
He says, “Only later was I asked by authorities of the Patriarchate if I would be willing to accept election as Archbishop of Albania. After a period of reflection and prayer, I was open, on three conditions. The first was that it must be clear that this was the wish of the Orthodox in Albania. Second, that this was the desire of the Ecumenical Patriarchate. Third, that the Albanian authorities would accept this decision. Otherwise the situation of the church would only be more difficult. My answer was much less than yes! I was like Jonah, looking for a path of escape! But inside my prayer was, 'Your will be done.’”
He explained, "The Orthodox people were indeed pressing me to stay. How could I refuse them? How could I say I had a different plan for the rest of my life? They were praying for me every day. Remaining in Albania would mean putting aside all the ideas I had about what I would be doing with the remainder of my life. I had in mind a peaceful retirement in Greece, giving lectures at the university and writing books.”
"It has been important for me not only to learn Albanian but to take care that whenever I say something I say it not just in a way that can be understood but say it well”.
One of Albania's most serious investors and job creators
Language skills, education and church buildings are important for the archbishop: “Church building often involves more than just a structure for worship. When we build or restore a church or monastery, often we also have to rebuild the road.”
"With all our construction projects, the church has become a significant factor in the economic development of Albania. We are one of Albania's most serious investors and job creators."
Anastasios's most ambitious project, which he views as the capstone of his mission in Albania, was to rebuild an Orthodox cathedral in Tirana to replace one demolished by the communist government. The name he chose for the cathedral embodies what he has accomplished for the Orthodox Church in Albania and the Albanian people – resurrection.
Ecumenical vision beyond a Balkan
The Archbishop also talks of his ecumenical vision “Beyond a Balkan, European perspective, we are trying to respectfully and lovingly embrace the whole church and the entire world that Christ himself has raised, redeemed and enlightened by His cross and resurrection. The ecumenical vision offers a special power, endurance and perspective for every local and concrete situation. Besides this, the emphasis on the ecumenicity and catholicity of the church, and the gaze on the incarnate word of God in the Holy Spirit, offers to the Orthodox thought and conscience an open horizon with boundless majesty.”
Interfaith dialogue, he pointed out, is not simply exchanges of words. "It helped being in the World Council of Churches' committee for dialogue with other religions, but what we did was academic. Here you learn that often the best dialogue is in silence; it is love without arguments."
We could keep talking for hours but more media wait outside. The archbishop concludes with a smile: “You can only do your job with love and humility! I feel I’m still like a student or like a missionary for justice and peace!
Archbishop Dr Anastasios, (born Anastasios Yannoulatos Greek: Αναστάσιος Γιαννουλάτος, Albanian: Anastas Janullatos, 4 November 1929) is Archbishop of Tirana, Durrës and All Albania and as such the primate and Head of the Holy Synod of the Autocephalous Orthodox Church of Albania, is professor emeritus of the National University of Athens and honorary member of the Academy of Athens. He has served as primate of Albania since 1992. In this capacity, he reconstructed the Orthodox Autocephalous Church of Albania from ruins and initiated important contributions in healthcare, development work, emergency relief, culture, ecology and peace-making. From 1984-1991, Anastasios was moderator of the WCC's Commission on World Mission and Evangelism; from 2004- 2013 President of the World Council of Churches, from 1981 to 1990, he was the acting archbishop of East Africa, where he organized and developed the Orthodox Mission in East Africa; and from 1983-1986, dean of the Theological School at the University of Athens. Honorary President of the World Conference of Religions for Peace.
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