Feja e Gjergj Kastriotit - Skënderbeut

[Seminarist]

"The prestige of the reformed papacy, the aggressive expansion of Latin Christendom, speaheaded by the crusades, and the weakening of Byzantium, made it inevitable that Raska, as the other Balkan states, would consider the "Western solution" as practical in the emerging process of national self-determination"


Perkthimi: Prestigji i papacise se reformuar, perhapja agresive e krishterimit latin, e kryesuar prej kryqezatave, edhe dobesimi i bizantit, ia beri te pashmangeshme qe, Raska, sikurse shtete te tjera te Ballkanit, do te merrnin ne konsiderate si praktike "zgjidhjen perendimore" ne procesin emergjent te vetvendosjes nacionale"


The Church in history: The Christian East and the Rise of the Papacy. fq 251


autore Aristides Papadakis, profesor i historise bizantine ne Universitetin e Meriland (Maryland), edhe John Meyendorf




Me kete fjali une permbledh te gjithe ate qe kam thene ne kete teme, se konsiderimi i vendeve ballkanike i "zgjidhjes perendimore" si variant praktik, pas dobesimit te Bizantit, edhe perhapjes politiko-ushtarake te katolicizmit, ua beri te pashmangeshme kalimin ne katolicizem, jo vetem Kastrioteve....sic deshmon edhe autori.


Ne fakt ne nje enciklopedi katolike qe pashe une kete fundjave, thuhej shkurt se Skenderbeu i beri thirrje edhe princave te tjere ortodoks qe te perqafonin katolicizmin.

[Seminarist]

http://216.239.59.104/search?q=cache...orthodox&hl=en

Religion and Society in Present-Day Albania

Antonia Young

Institute for European Studies

Working Paper no. 97.3

April, 1997





ABSTRACT

Albania is the only European country with a majority Muslim population (with the possible exception of Bosnia). It is also exceptional for its tolerance and intermingling between religions, epitomized by Albania's national hero Skanderbeg who was born an Orthodox, lived as a Muslim and died a Catholic. This century has seen the most extreme demands on Albania's people of faith during a 23-year period of state proclaimed atheism. This was followed after l99l, by a widespread revival of all religions apparently in similar proportions to those at the start of the century. In the troubled closing years of the 20th Century, it remains to be seen whether religion can provide hope and guidance or whether there will be a return to secularism.

une do te vi me fakte te tjera edhe referenca.....po te jete nevoja

[Hyllien]

The Ottoman Conquest of Albania
The Ottoman Turks expanded their empire from Anatolia to the Balkans in the 14th century. They crossed the Bosporus in 1352, and in 1389 they crushed a Serb-led army that included Albanian forces at Kosovo Polje. Europe gained a brief respite from Ottoman pressure in 1402 when the Mongol leader, Tamerlane, attacked Anatolia from the east, killed the Turks' absolute ruler, the sultan, and sparked a civil war. When order was restored, the Ottomans renewed their westward progress. In 1453, sultan Mehmed II's forces overran Constantinople and killed the last Byzantine emperor.

The division of the Albanian-populated lands into small, quarreling fiefdoms ruled by independent feudal lords and tribal chiefs made them easy prey for the Ottoman armies. In 1385, the Albanian ruler of Durrës, Karl Thopia, appealed to the sultan for support against his rivals, the Balsha family. An Ottoman force quickly marched into Albania along the Via Egnatia and routed the Balshas. The principal Albanian clans soon swore fealty to the Turks. Sultan Murad II launched the major Ottoman onslaught in the Balkans in 1423, and the Turks took Janina in 1431 and Arta on the Ionian coast, in 1449. The Turks allowed conquered Albanian clan chiefs to maintain their positions and property, but they had to pay tribute, send their sons to the Turkish court as hostages, and provide the Ottoman army with auxiliary troops.

The Albanians' resistance to the Turks in the mid-15th century won them acclaim all over Europe. Gjon Kastrioti of Krujë was one of the Albanian clan leaders who submitted to Turkish suzerainty. He was compelled to send his four sons to the Ottoman capital to be trained for military service. The youngest, Gjergj Kastrioti (1403-1468), who would become the Albanians' greatest national hero, captured the sultan's attention. Renamed Iskander when he converted to Islam, the young man participated in military expeditions to Asia Minor and Europe. When appointed to administer a Balkan district, Iskander became known as Skanderbeg. After Ottoman forces under Skanderbeg's command suffered defeat in a battle near Nis, in present-day Serbia, in 1443, the Albanian rushed to Krujë and tricked a Turkish pasha into surrendering him the Kastrioti family fortress. Skanderbeg then reembraced Roman Catholicism and declared a holy war against the Turks.
On March 1, 1444, Albanian chieftains gathered in the cathedral of Lezhë with the prince of Montenegro and delegates from Venice and proclaimed Skanderbeg commander of the Albanian resistance. All of Albania, including most of Epirus, accepted his leadership against the Ottoman Turks, but local leaders kept control of their own districts. Under a red flag bearing Skanderbeg's heraldic emblem, an Albanian force of about 30,000 men held off brutal Ottoman campaigns against their lands for twenty-four years. Twice the Albanians overcame sieges of Krujë. In 1449, the Albanians routed Sultan Murad II himself. Later, they repulsed attacks led by Sultan Mehmed II. In 1461, Skanderbeg went to the aid of his suzerain, King Alfonso I of Naples, against the kings of Sicily. The government under Skanderbeg was unstable, however, and at times local Albanian rulers cooperated with the Ottoman Turks against him. When Skanderbeg died at Lezhë, the sultan reportedly cried out, "Asia and Europe are mine at last. Woe to Christendom! She has lost her sword and shield."

With support from Naples and the Vatican, resistance to the Ottoman Empire continued mostly in Albania's highlands, where the chieftains even opposed the construction of roads out of fear that they would bring Ottoman soldiers and tax collectors. The Albanians' fractured leadership, however, failed to halt the Ottoman onslaught. Krujë fell to the Ottoman Turks in 1478; Shkodër succumbed in 1479 after a fifteen-month siege; and the Venetians evacuated Durrës in 1501. The defeats triggered a great Albanian exodus to southern Italy, especially to the kingdom of Naples, as well as to Sicily, Greece, Romania, and Egypt. Most of the Albanian refugees belonged to the Orthodox Church. Some of the émigrés to Italy converted to Roman Catholicism, and the rest established a Uniate Church. The Albanians of Italy significantly influenced the Albanian national movement in future centuries, and Albanian Franciscan priests, most of whom were descended from émigrés to Italy, played a significant role in the preservation of Catholicism in Albania's northern regions.


Albanians under Ottoman Rule
The Ottoman sultan considered himself God's agent on earth, the leader of a religious--not a national--state whose purpose was to defend and propagate Islam. Non-Muslims paid extra taxes and held an inferior status, but they could retain their old religion and a large measure of local autonomy. By converting to Islam, individuals among the conquered could elevate themselves to the privileged stratum of society. In the early years of the empire, all Ottoman high officials were the sultan's bondsmen the children of Christian subjects chosen in childhood for their promise, converted to Islam, and educated to serve. Some were selected from prisoners of war, others sent as gifts, and still others obtained through devshirme, the tribute of children levied in the Ottoman Empire's Balkan lands. Many of the best fighters in the sultan's elite guard, the janissaries, were conscripted as young boys from Christian Albanian families, and high-ranking Ottoman officials often had Albanian bodyguards.

In the early 17th century, many Albanian converts to Islam migrated elsewhere within the Ottoman Empire and found careers in the Ottoman military and government. Some attained powerful positions in the Ottoman administration. About thirty Albanians rose to the position of grand vizier, chief deputy to the sultan himself. In the second half of the seventeenth century, the Albanian Köprülü family provided four grand viziers, who fought against corruption, temporarily shored up eroding central government control over rapacious local beys, and won several military victories.

The Ottoman Turks divided the Albanian-inhabited lands among a number of districts, or vilayets. The Ottoman authorities did not initially stress conversion to Islam. In the 17th and 18th centuries, however, economic pressures and coercion produced the conversion of about two-thirds of the empire's Albanians.

The Ottoman Turks first focused their conversion campaigns on the Roman Catholic Albanians of the north and then on the Orthodox population of the south. For example, the authorities increased taxes, especially poll taxes, to make conversion economically attractive. During and after a Christian counteroffensive against the Ottoman Empire from 1687 to 1690, when Albanian Catholics revolted against their Muslim overlords, the Ottoman pasha of Pec, a town in the south of present-day Serbia and Montenegro, retaliated by forcing entire Albanian villages to accept Islam. Albanian beys then moved from the northern mountains to the fertile lands of Kosovo, which had been abandoned by thousands of Orthodox Serbs fearing reprisals for their collaboration with the Christian forces.
Most of the conversion's to Islam took place in the lowlands of the Shkumbini River valley, where the Ottoman Turks could easily apply pressure because of the area's accessibility. Many Albanians, however, converted in name only and secretly continued to practice Christianity. Often one branch of a family became Muslim while another remained Christian, and many times these families celebrated their respective religious holidays together.

As early as the eighteenth century, a mystic Islamic sect, the Bektashi dervishes, spread into the empire's Albanian-populated lands. Probably founded in the late 13th century in Anatolia, Bektashism became the janissaries' official faith in the late 16th century. The Bektashi sect contains features of the Turks' pre-Islamic religion and emphasizes man as an individual. Women, unveiled, participate in Bektashi ceremonies on an equal basis, and the celebrants use wine despite the ban on alcohol in the Quran. The Bektashis became the largest religious group in southern Albania after the sultan disbanded the janissaries in 1826. Bektashi leaders played key roles in the Albanian nationalist movement of the late nineteenth century and were to a great degree responsible for the Albanians' traditional tolerance of religious differences.

During the centuries of Ottoman rule, the Albanian lands remained one of Europe's most backward areas. In the mountains north of the Shkumbini River, Geg herders maintained their self-governing society comprised of clans. An association of clans was called a bajrak. Taxes on the northern tribes were difficult if not impossible for the Ottomans to collect because of the rough terrain and fierceness of the Albanian highlanders. Some mountain tribes succeeded in defending their independence through the centuries of Ottoman rule, engaging in intermittent guerrilla warfare with the Ottoman Turks, who never deemed it worthwhile to subjugate them. Until recent times, Geg clan chiefs, or bajraktars, exercised patriarchal powers, arranged marriages, mediated quarrels, and meted out punishments. The tribesmen of the northern Albanian mountains recognized no law but the Code of Lekë Dukagjini (Kanuni i Lekë Dukagjinit), a collection of tribal laws transcribed in the 14th century by a Roman Catholic priest. The code regulates a variety of subjects, including blood vengeance. Even today, many Albanian highlanders regard the canon as the supreme law of the land.

South of the Shkumbini River, the mostly peasant Tosks lived in compact villages under elected rulers. Some Tosks living in settlements high in the mountains maintained their independence and often escaped payment of taxes. The Tosks of the lowlands, however, were easy for the Ottoman authorities to control. The Albanian tribal system disappeared there, and the Ottomans imposed a system of military fiefs under which the sultan granted soldiers and cavalrymen temporary landholdings, or timars, in exchange for military service. By the 18th century, many military fiefs had effectively become the hereditary landholdings of economically and politically powerful families who squeezed wealth from their hard-strapped Christian and Muslim tenant farmers. The beys, like the clan chiefs of the northern mountains, became virtually independent rulers in their own provinces, had their own military contingents, and often waged war against each other to increase their landholdings and power. The Sublime Porte attempted to press a divide-and-rule policy to keep the local beys from uniting and posing a threat to Ottoman rule itself, but with little success.


Local Albanian Leaders in the Early Nineteenth Century
The weakening of Ottoman central authority and the timar system brought anarchy to the Albanian-populated lands. In the late 18th century, two Albanian centers of power emerged: Shkodër, under the Bushati family; and Janina, under Ali Pasha of Tepelenë. When it suited their goals, both places cooperated with the Sublime Porte, and when it was expedient to defy the central government, each acted independently.

The Bushati family dominated the Shkodër region through a network of alliances with various highland tribes. Kara Mahmud Bushati attempted to establish an autonomous principality and expand the lands under his control by playing off Austria and Russia against the Sublime Porte. In 1785, Kara Mahmud's forces attacked Montenegrin territory, and Austria offered to recognize him as the ruler of all Albania if he would ally himself with Vienna against the Sublime Porte. Seizing an opportunity, Kara Mahmud sent the sultan the heads of an Austrian delegation in 1788, and the Ottomans appointed him governor of Shkodër. When he attempted to wrest land from Montenegro in 1796, however, he was defeated and beheaded. Kara Mahmud's brother, Ibrahim Bushati, cooperated with the Sublime Porte until his death in 1810, but his successor, Mustafa Pasha Bushati, proved to be recalcitrant despite participation in Ottoman military campaigns against Greek revolutionaries and rebel pashas. He cooperated with the mountain tribes and brought a large area under his control.

After crushing the Bushatis and Ali Pasha, the Sublime Porte introduced a series of reforms, known as the tanzimat, which were aimed at strengthening the empire by reining in fractious pashas. The government organized a recruitment program for the military and opened Turkish language schools to propagate Islam and instill loyalty to the empire. The timars officially became large individual landholdings, especially in the lowlands. In 1835, the Sublime Porte divided the Albanian-populated lands into the vilayets of Janina and Rumelia and dispatched officials from Constantinople to administer them. After 1865, the central authorities redivided the Albanian lands between the vilayets of Shkodër, Janina, Bitola, and Kosovo. The reforms angered the highland Albanian chieftains, who found their privileges reduced with no apparent compensation, and the authorities eventually abandoned efforts to control them. Ottoman troops crushed local rebellions in the lowlands, however, and conditions there remained bleak. Large numbers of Tosks emigrated to join sizable Albanian émigré communities in Romania, Egypt, Bulgaria, Constantinople, southern Italy, and later the United States. As a result of contacts maintained between the Tosks and their relatives living or returning from abroad, foreign ideas began to seep into Albania.


Reference
Library of Congress Country Study (http://lcweb2.loc.gov/frd/cs/altoc.html) of Albania

[Hyllien]

Maschito, Italy
A Short History of the Maschitan People
and Their Dialect
Ann La Centra Backen

By the 15th century the Turks has brought under subjection nearly all of the Balkan Peninsula except for a small coastal strip which is included in present-day Albania.

George Kastrioti (Skanderbeg) was one of four sons of one of the princes of Albania, John Kastrioti. All four brothers were sent to Istanbul as hostages and were trained in the Turkish military. Although his three brothers were killed at an early age, Skanderbeg survived and became one of the Sultan's favorite generals. Before a battle in Serbia, Skanderbeg defected, returning to his native land where he began a long period of resistance to the armies of the Turks.

In 1443 Skanderbeg proclaimed a holy war against the Turks. The Albanians, at that time staunchly Catholic, rallied to him. In 1449 Sultan Murad 11 sent an army under his best general to crush the upstarts, but Skanderbeg and his Albanian forces defeated them at the border. The Christian rulers of Europe delighted in this victory, threatened as they all were by the relentless Moslem onslaught, but sent only felicitations, not troops. The pope pleaded with them to help defend this citadel of Christendom against the infidel but to no avail. Skanderbeg and his Albanians had to stand alone."

staunchly - me gjak, katolik me gjak
rallied - me u bashkuar per nje qellim te vetem

[Tiras]

“Skenderbeu, nje hero modern” Xhenaro Francone,

Parathenia eshte shkruar nga sterniperit e Kastriotit, Aleksander e Jul Kastrioti.

“Ishte e njohur se besimi i tij (Skenderbeut) ishte e thelle dhe kete gje e deshmojne te gjitha historite. ...Gjon Kastrioti, (Giovanni Castriota)....; lo stesso si riconvertì al cattolicesimo prima di morire, volendo morire in grazia di Dio e abiurando l'islamismo), po ky u ri-konvertua ne katolicizem para se te vdiste, duke dashur te vdese nen hijen e Zotit, dhe duke reklamuar islamizmin qe kishte perqafuar nga nevoja.”

[Qorri]

Normalisht qe do konfuzohesh se nena e Skenderbeut qenka sllave, kur nuk di te flasesh as Shqip.

I nderuar zoteri

Sarkazma juaj eshte burim i injorances tuaj.
Ti se pari duhet te lexosh e te studiosh pak histori dhe pataj futu ketu dhe me ate qe mesove, formulo opinionin tend ne forme debati.

Te lexojme pak analistin e shquar shqiptar , zotin Fatos Lubonja dhe cfare thote ai ne lidhje me kete qe po diskutojme ne te dy:

Fatos Lubonja
Re-Inventing Skenderbeg


Albanian Nationalism and NATO Neo-colonialism

Skenderbeg as a national hero of Albania is just one sign of "history-making" in Albania and Serbia. Fatos Lubonja writes on how the creation of national myths and memories over the centuries has provided the seedbed for the conflicts in the Balkans, but that such memories can also show the way to an open society and provide hope for the future.

In the centre of Tirana stands a monument to the Albanian national hero. At the centre of the Albanian collective awareness, this man was the son of an Albanian prince; he was taken away by the Ottomans as a child, and brought up and trained by them to become a powerful Ottoman general. However, according to the myth as it is always retold, he did not forget his origins and when he grew up he turned against the Turks and liberated his fatherland, fighting in 1443 for her freedom for 25 years until his death.

Skenderbeg represents a climax in Albanian historical memory just as the Serbs consider the battle of Kosova in 1389 in which Prince Milos killed the Turkish Sultan, one of the most important myths in the Serbian collective awareness.

Despite centuries of repetition, both these myths increasingly "forget" two historical truths, that the mother of Skenderbeg (Vojsava) was a Slav, and that Albanians also fought alongside the Serbs against the Ottomans at the Battle of Kosova under the flag of Christianity.

After six centuries, this historical "oversight" has also produced its own anti-climax: Albanians and Serbs are now killing each other, and hate each other as never before in their history, convinced not only that they are fighting for the sake of the injustices perpetrated against them, but that they are settling the accounts of their forebears.

History Shorn of Myths

Writing in the 19th century about nationalism, Engels made a distinction between "historical" and "non-historical" peoples. According to him, the first, among whom he counts the larger states of western and central Europe, have been able to construct viable states. The second, among whom Engels counts the southern Slavs (without even mentioning the Albanians), lack the necessary ability and energy. Hence, in Engels' view, these nonhistorical peoples were to be banished from the stage of history in order to facilitate the development of the historical peoples. This reflects one of the concepts of Hegel, who wrote that annexation is a crime against which one has a right to revolt only if the annexed people equally represents as large, fertile, and viable an IDEA as the IDEA personified by the occupier. There are nations which represent no IDEA and have lost their reason for existence; these nations are doomed ultimately to disappear.
Yet since that time, history has shown that the nations which, according to Engels, were to disappear as peoples "without a history" have survived.

During this time, some of these nations have liberated themselves and have made their own history (to a greater or lesser extent, earlier or later in time). It appears that "history-making" has been the main factor in forming these nations. However, the Serbs and the Albanians have pursued different paths of forming nations, and these different paths have created a widening gulf between the Serbs and the Albanians both split from the body of the Ottoman Empire about a century ago. Yet Albanian nationalism began later than Serbian nationalism. At the beginning of the 19th century, when Greeks began to aspire for political freedom, nationalism was seen as the harbinger of a movement of mankind toward a better and fairer world. These views impelled Byron to fight for Greek independence. A similar movement had taken place in Serbia; guerrilla wars and uprisings by Serbs brought them limited autonomy in 1815. Meanwhile, the Albanian nationalist movement was as yet unborn. The largely Islamicised Albanians still felt themselves to be a part of the Ottoman Empire, which secured high offices and privileges for their leaders.

It is very important to realise that Albanian nationalism took root later, and in a different historical context. It appeared at the close of the Russian-Turkish war (1878) and subsequently in the course of the Ottoman Empire's rapid decay, in response to the need to preserve Albanian territories from the Slavs and Greeks. Note the contrast: on the one hand, the nationalism of Albania's neighbours began as part of the need to achieve liberation from Ottoman rule by those with a shared Christian religious identity; on the other hand, Albanian nationalism, at this time largely Muslim, started first in response to the need to be free from the dangers posed by the Albanians' neighbours, who were Christians. Turkish support was an important factor in this. However, those who are today known as the leaders of the Albanian national rebirth, who conceived the spirit of romantic nationalism, have felt the need for separation from Turkey, and began to appeal to history and legends evoking the pre-Ottoman period. It was in this way that they came across and retrieved the national hero of Skenderbeg, who had fought against the Turks. This dualism in Albanian history is reflected in the very name of this hero. He has two names, and it is hard for Albanians to say which is the most important: Gjergj Kastrioti, which is his Christian name, or Skenderbeg, which is his Turkish title.

The historical hatred of the Serbs for the Albanians is rooted in the latter's links to the Turks. For Serbs, Albanians conquered their lands by means of Turkish expansion. Albanian hatred for the Serbs is linked to the fact that after the Russo-Turkish war and later - after the Balkan wars (1912) - the better organised and more powerfully allied Slavs of the south ("Yugoslavs"), took the land where Albanians had lived for centuries. According to their own myths, Albanians claim themselves descendants of the Illyrians who lived in the north of Greece since the times of antiquity; hence, in their view, Albanians had inhabited this land for centuries prior to the Serbs. Kosova is the biggest part of that land.

Why Have There Been Recurrent Ethnic Cleansings of Albanians?

Contending Albanian and Serbian nationalisms have been territorially hungry for a long time. Since 1878 and throughout the twentieth century, Albanian nationalism has been fed by a desire to defend inhabited territories and aspirations for a union of separated lands. Meanwhile Serbian nationalism, which never really regarded the consolidation of their own nation state as complete, has been nourished by a recurrent yearning to ethnically cleanse their own territories inhabited by the Albanians as well as a ravenous racism towards Albanians. Throughout these conflicts, Serbs have almost always been in the position of the strongest and of the aggressor while Albanians were typically victims who often tried unsuccessfully to defend themselves. These territorial longings became more and more complex as each group gradually became more regionally dispersed (especially the Serbs).

The first ethnic cleansing of the Albanians happened in 1878 (after the Russo-Turkish war) when Serbs had their independent state and took a part of the Ottoman Empire inhabited by Albanians. "The more Albanians you kick out of our land the more patriotic you are" was the slogan of their king Obrenovic at that time. It was successful. More than 100,000 Albanians were removed at that time from the surroundings of the city of Nish to other parts of the Ottoman Empire.(1)


Linku

Sic e sheh , njeri nga analistet me te shquar te historise dhe politikes ne vendin tone , Z.Lubonja mbeshtet mendimin tim.
Solla pikerisht ate si fakt pasi nuk kerkoj te fus te dhena nga faqe te njeanshme.

Mire u lexofshim

[Tiras]

Te dhenat e Gavril Dares rreth origjines se tij mirditore do deshiroja ti lexoja ketu ne forum nqs nuk do e kishe bezdi qe ti benim nje lloj analize mund te thuhet.
Vojsava a nuk eshte emer sllav?

Gavril Dara i Riu, Kënga e Sprasme e Balës, 1961, f. 20.

“Ndër këta, të parët, prindërit e mi, që emërohen gjer më sot Mërkuri e Njani i Dharenjëve, gjërinj (gjini, fis, gjak- shenimi im) të Kastriotit nga ana e Vojsavës, së jëmës së tij, se biljes së Prenkut të Mirditëve”

Mos ka qene nena e Vojsaves sllave? Apo gjyshja? Me larg nuk po shkoj se ne ate kohe vijne Serbet ne Ballkan.

Qe emri Vojsava duket sllav as qe diskutohet. Dikush mund te na jape etimologjine e emrit Vojsave ne sllavisht? Edhe emri Skopje eshte sllav por etimologjia shpjegohet vetem ne shqip. Edhe emri i nje motre te Skenderbeut lexohet Jella ne dokumentat serbe, po eshte Gjela ne shqip.

[Hyllien]

Ja dhe shqiponja dy-krenare, qe fatkeqsisht esht argumenti i vetem qe albanologet filolog(pasi per ate shquhen) perdorin. Kjo i perket Hititeve disa shekuj perpara se Aleksandri ta perdorte.

Ndonje gje rreth endrres se Vojsaves mund te na thoni Seminarist?
Kam qef te dije me shume rreth flamurit te orthodhokseve, dhe ju qe merreni me tradita kam besim se do ja gjeni fillesen edhe flamurit bizantin.

[Tiras]

Per kenaqesi te Seminaristes:

“Stefan Nemania I, qe ishte katolik, mbante marredhenie miqesore me Papet ne ceshtjet e ekslise dhe politikes, e sidomos me Papen Inocentin e Trete. Ai priste letra dhe derguesit ne menyre miqesore dhe ne menyre te perseritur e siguronte Papen per besnikerine e tij. Vellai I tij Vlkan, lord I Tivarit dhe Kotorrit, ishte po ashtu shume I lidhur me Kishen Katolike. Megjithekete, Kisha Ortodokse Greke po behej gjithnje e me e fuqishme ne pjesen lindore te vendit, ndonese ne kete ere, nuk ishte ende ai dallimi thelle midis Kishes se Lindjes dhe te Perendimit te Perandorise.

Ne 1196 Stefani abdikoi ne favor te djalit me te madh dhe u terhoq ne manastirin Hyllandarit qe themeloi ne malin Athos. Vdiq ketu ne 1199 ose 1200. Puna e te jatit u vazhdua nga I biri, Stefani I Dyte (1196-1228) qe mori edukim te shkelqyer Bizantin dhe u be diplomat I mire. Njelloj si I ati, ai mbajti marredhenie shume te mira me Papet. Kanoni I gjashte I Keshillit Serb te Dioklese deklaronte zyrtarisht se Kisha Romake qe nene dhe qeverisese e te gjithe kishave. Gjate krusades se katert….”

Jozef Lyn, Enciklopedia Katolike, Vol.II
CUNEBERT (1893), Serbia dhe dinastia Obrenoviq, 1804-1893
JIRECEK, Geschichte der Serben, (volumi I, qe shtrihet deri ne 1371,dhe permban bibliografine e Serbise)
Per te verifikuar informacionin me lart, mund te lexoni edhe:
“Fuldenses annals” Einhardus v.789 (350, 287)

[Albo]

Te gjithe komentet, replikat, sharrjet, mesazhet jashte teme u fshine. Ne kete teme mund t sillni VETEM BURIME HISTORIKE SI CITATE qe hedhin drite mbi ate qe diskutohet. Ne fund te cdo citati vendosni BURIMIN nga eshte nxjerre. Tema nuk eshte hapur per te mesuar se cilen besim mendoni ju ka patur Gjergj Kastrioti, por eshte hapur per te hedhur drite me fakte historike mbi besimin e familjes se kastrioteve dhe heroit tone kombetar.

Cdo anetar apo lexues i temes, duhet te gjeje ne te vetem materiale historike te shumellojshme, dhe ne fund secili del vete ne perundimin e tij llogjik. Kjo teme nuk eshte hapur per ata qe nuk u intereson feja e Kastrioteve apo historia. Lexoni ne heshtje dhe po nuk keni burime historike per te sjelle, heshtja eshte flori.

Albo


P.S Paralajmerimet u konsumuan, ata qe e nxjerrin serrisht temen nga binaret do te perjashtohen nga forumi. E dine vete ata kush jane.