Islamizimi i shqiptarëve gjatë shekujve (XV - XX): arsyet e islamizimit dhe qëndrimi i Kishës ndaj kësaj dukurie
Gespeichert in:
| 1. Verfasser: | |
|---|---|
| Format: | Buch |
| Sprache: | Albanian |
| Veröffentlicht: |
Prizren
Drita
2011
|
| Ausgabe: | Botimi i 2. |
| Schriftenreihe: | Biblioteka Botime të veçanta shkencore
|
| Schlagworte: | |
| Online-Zugang: | Inhaltsverzeichnis Abstract |
| Beschreibung: | Zsfassung in engl. Sprache |
| Beschreibung: | 316 S. Kt. |
Internformat
MARC
| LEADER | 00000nam a2200000 c 4500 | ||
|---|---|---|---|
| 001 | BV040036769 | ||
| 003 | DE-604 | ||
| 005 | 20120502 | ||
| 007 | t | ||
| 008 | 120410s2011 b||| |||| 00||| alb d | ||
| 035 | |a (OCoLC)796197439 | ||
| 035 | |a (DE-599)BVBBV040036769 | ||
| 040 | |a DE-604 |b ger |e rakwb | ||
| 041 | 0 | |a alb | |
| 049 | |a DE-12 |a DE-Re13 | ||
| 100 | 1 | |a Zefi, Shan |d 1959- |e Verfasser |0 (DE-588)102195277X |4 aut | |
| 245 | 1 | 0 | |a Islamizimi i shqiptarëve gjatë shekujve (XV - XX) |b arsyet e islamizimit dhe qëndrimi i Kishës ndaj kësaj dukurie |c Shan Zefi |
| 250 | |a Botimi i 2. | ||
| 264 | 1 | |a Prizren |b Drita |c 2011 | |
| 300 | |a 316 S. |b Kt. | ||
| 336 | |b txt |2 rdacontent | ||
| 337 | |b n |2 rdamedia | ||
| 338 | |b nc |2 rdacarrier | ||
| 490 | 0 | |a Biblioteka Botime të veçanta shkencore | |
| 500 | |a Zsfassung in engl. Sprache | ||
| 610 | 2 | 7 | |a Katholische Kirche |0 (DE-588)2009545-4 |2 gnd |9 rswk-swf |
| 648 | 7 | |a Geschichte |2 gnd |9 rswk-swf | |
| 648 | 7 | |a Geschichte 1400-2010 |2 gnd |9 rswk-swf | |
| 650 | 0 | 7 | |a Kryptochristen |0 (DE-588)4335218-2 |2 gnd |9 rswk-swf |
| 650 | 0 | 7 | |a Islamisierung |0 (DE-588)4138592-5 |2 gnd |9 rswk-swf |
| 650 | 0 | 7 | |a Widerstand |0 (DE-588)4079262-6 |2 gnd |9 rswk-swf |
| 651 | 7 | |a Albanien |0 (DE-588)4001028-4 |2 gnd |9 rswk-swf | |
| 655 | 7 | |0 (DE-588)4135952-5 |a Quelle |2 gnd-content | |
| 689 | 0 | 0 | |a Albanien |0 (DE-588)4001028-4 |D g |
| 689 | 0 | 1 | |a Islamisierung |0 (DE-588)4138592-5 |D s |
| 689 | 0 | 2 | |a Geschichte 1400-2010 |A z |
| 689 | 0 | |5 DE-604 | |
| 689 | 1 | 0 | |a Albanien |0 (DE-588)4001028-4 |D g |
| 689 | 1 | 1 | |a Kryptochristen |0 (DE-588)4335218-2 |D s |
| 689 | 1 | 2 | |a Geschichte |A z |
| 689 | 1 | |5 DE-604 | |
| 689 | 2 | 0 | |a Albanien |0 (DE-588)4001028-4 |D g |
| 689 | 2 | 1 | |a Islamisierung |0 (DE-588)4138592-5 |D s |
| 689 | 2 | 2 | |a Widerstand |0 (DE-588)4079262-6 |D s |
| 689 | 2 | 3 | |a Kryptochristen |0 (DE-588)4335218-2 |D s |
| 689 | 2 | 4 | |a Katholische Kirche |0 (DE-588)2009545-4 |D b |
| 689 | 2 | 5 | |a Geschichte 1400-2010 |A z |
| 689 | 2 | |5 DE-604 | |
| 856 | 4 | 2 | |m Digitalisierung BSB Muenchen 2 |q application/pdf |u http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=024893553&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA |3 Inhaltsverzeichnis |
| 856 | 4 | 2 | |m Digitalisierung BSB Muenchen 2 |q application/pdf |u http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=024893553&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |3 Abstract |
| 940 | 1 | |n oe | |
| 942 | 1 | 1 | |c 200.9 |e 22/bsb |f 0904 |g 4965 |
| 942 | 1 | 1 | |c 907.2 |e 22/bsb |g 4965 |
| 942 | 1 | 1 | |c 200.9 |e 22/bsb |f 0903 |g 4965 |
| 942 | 1 | 1 | |c 200.9 |e 22/bsb |g 4975 |
| 942 | 1 | 1 | |c 200.9 |e 22/bsb |f 09024 |g 4965 |
| 943 | 1 | |a oai:aleph.bib-bvb.de:BVB01-024893553 | |
Datensatz im Suchindex
| _version_ | 1806958073045057536 |
|---|---|
| adam_text |
PËRMBAJTJA
Shkurtimet
.7
Burimet
.8
Hyrje
.21
PJESA
E PARE
KRISHTERIMI
TE SHQIPTARËT
.25
1.
Krishterimi në kohën
apostoliké
te shqiptarët (ilirët)
.25
2.
PjesëmaiTJa
e
Kishës
te shqiptarët (ilirët) në koncilet
ekumenike
.29
3.
Pjesëmarrja e Kishës te shqiptarët (ilirët) në sinodat krahinore dhe
ndërkrahinore
.35
4.
Korrespondenca mes Selisë së Shenjtë dhe ipeslikvijve
shqiptarë(ilirë)
.38
5.
Jeta
monastike në shekujt e pare të krishterimit
.42
6.
Shenjtërit e pare shqiptarë (ilirë)
.43
7.
Krishterimi te shqiptarët nga shek.
VII
e
deri
te rënia e Shqipërisë(etnike)
nën sundimin turk
.45
PJESA E DYTË
ISLAMIZIMI
I
SHQIPTARÊVE
(
nga shek XV-XX)
I.
PËRHAPJA KOHORE DHE TERRITORIALE E ISLAMIZIMIT
57
1. Invazioni dhe pushtimi turk
і
tokave shqiptarë
.57
2.
Fillimet e islamizimit:
rastet
e
veçanta
të konvertimeve
(deri
në mbarim të
shek.
XVI
apo
në fillim të shek.
XVII).62
3.
Përhapja më e shpejtë e islamizimit: nga shek.
XVII
e
deri
në mbarim të
shek.
XVII.70
4.
Përhapja e mëtejme e islamizimit (nga shek.
XIX
e
deri
në fillim të shek.XX)
. 81
П.
ARSYET E ISLAMIZIMIT
. 87
1.
Diskrim inimet juridiko-administrative: tatimet
(haraqi) e padurueshme
.87
2.
Bogomilizmi dhe islamizimi:
a
mund të jetë kjo një arsye
e islamizimit (sic ishte, ndoshta
rasti
me boshnjakët)?
.92
3.
Sinkretizmi religjioz: kriptokristianizmi dhe islamizimi
.96
19
4.
Ndikimi
і
bektashizmit né" procesin e islamizimit
.98
5.
Kleri
përballë vazhdës së gjatë të
islamizimit:
hija
dhe drita e
tyre
.103
6.
Propaganda ortodokse
gjatë
fazave
të
islamizimit
.116
7.
Pasojat e islamizimit
. 122
PJESA E
TRETE
LARAMANIZIMI
I
SHQIPTARËVE GJATË
SHEKUJVE
(ISLAMIZIMI
FIKTIV-
NGA FILLIMIE
DERI
NË DITËT
TONA)
.127
1.
Emettimi dhe
"doktrína"
e
laramanëve
.127
2.
Shtrirja territoriale dhe kohore e laramanizmit
.137
3.
Konvertimi
і
laramanëve
.141
4.
Arsyet e laramanizimit
.147
PJESA E
KATËRT
FENOMENI
I LARAMANIZIMIT
DHE
I
ISLAMIZIMIT
NË DRITËN
E DOKUMENTEVE KISHTARE
.151
I.QËNDRIMI
I
KISHËS
KATOLIKE
ND
A
J
TË
LARAMANIZUARVE (ISLAMIZUARVE)
.
151
1.
Dy
Dekretat
e pare
të
SanťUfficnXlólS dhe
1641).151
2.
Sinoda
e Pare e
Shkodrës
(1678)
dhe martesat e
përziera
.152
3.
Koncili (Kuvendi)
і
Pare
і
Arbërit
(1703).153
4.
Dy
Instruksionet post-konciliare të
SanťUfficii(1724 e
1730).166
5.
Papa Benediktit
XIV
dhe
të krishterët
e fshehur
(laramanët)
.171
6.
Koncili
(Kuvendi)
і
Dytë dhe
і
Trete
Kombëtar
і
Arbërit
(1871-1895).
s
. .174
ПІ.
DISA VROJTIME
. . .179
1.
Ngjashmëritë dhe dallimet mes apostatëve "lapsi"
dhe të islamizuarve shqiptarë
.179
2.
Kodi
і
Ri
(1983)
dhe laramanët:
aktualitet! dhe
perspektiva
.183
Përfundim
.187
Rezyme anglisht
.189
ANEKS I -Faksimilet
Përfundim
.199
H
ART AT
.307
SUMMARY
We have presented a historical-juridical research on Islam and
crypto-Catholicism of Albanians through centuries
(15-2001)
mainly
based on first-hand sources of an already long passed period,
particularly considering the beginnings of Christianity among the
predecessors of the present-day Albanians(lllyrians), beginning from
the veiy few lines of the Holy Script (such as Saint Paul's Apostle
addressed to the Romans:
15, 19 " .
ita ut
Hierusalem per circuitum
usque ad Illyricum repleverim
evangelium
Christi";
then to the
Thessalonikans:
1, 8,
etc,) to the ecclesiastical and pagan historians
(authors) of that early period of the Christian era, then from the
participation of Albanian bishops in the ecumenical councils, regional,
and interregional hierarchical assemblies through their relations of
correspondence with Apostolic Seats, and furthermore for the monastic
(hermit) life and the first saints (martyrs) of the same Church.
Based on these sources, sufficient light has been thrown on whether
Christianity was spread among the predecessors of the present-day
Albanians (Illyrians) at the apostolic times with the teachings of aint
Paul the Apostle, and other apostles, as well as by their non-
intermediary disciples. This same Church of theirs had a hierarchy and
good church organization, and it blossomed until the great migrations of
various peoples of Europe, and in particular until the arrival of the Slavs
into Illyricum during the Sth-Tth century, as proven by the building of
numerous basilicas, baptisteries, tombs and monasteries in all of their
provinces; the building activity was more superior compared to the civil
one, and perhaps comparable with the military one. The Slavic
invasions in the 7th century seem to have destroyed everything.
The church among the Albanians remained loyal to Rome
-
to the
Holy seat even after die division of the Roman Empire
(395),
and will
resist against Slavic pressure that penetrated and finally settled in their
lands, especially against the Serbs who later on embraced Orthodoxy
with ardor in the coming centuries and after the year
1054.
189
In this opposition to the surrounding peoples, and struggling to
maintain Catholicism, among them there will grow a conscience as to
their religious and cultural pertaining to the Western Church. Generally,
it may be stated that the entire Albania,
Kosova,
Montenegro, and
Macedonia, up to the 13th century, but also during the time of Gjergj
Kastrioti
-
Scanderbeg, were considered Catholic, and its Albanian
clergy and people remained permanently under the influence of Rome,
and were not allured by Constantinople heresies with occasional
exceptions of some bishops who would later agree to it, but in tradition,
their Catholic feelings and doctrines they kept and confessed, for the
incessant ties with the Holy Seat, they felt attracted towards the West
and not to the East, and gave no
fonnál
adhesion with later decrees that
they would support the Constantinople schism.
At the 15th century a terrible period was initiated for Christianity
everywhere in the Albanian provinces, and there was a tme anti-Turkish
war waged between the Albanians headed by the Catholic Gjergj
Kastrioti-Scanderbeg and the Turks. Ottomans superiority, especially
following the death of the great defender of Christianity (Athleta
Christi,
Difensor fidei) and national hero (in
1468,
and especially a
decade later, after the year
1479
respectively), for a relatively short
period of time, brought the country from a religious point of view in an
infiltration of Muslim-Turkish settlement in the towns abandoned by the
native population and Venetians with Turkish vassals, military Turkish
(feud tars), and in the same time also a very dangerous phenomenon of
fleeing of Latin and religious orders prelates. From this period on it
became impossible to further regulate historical relations with Rome,
and the churches were left in the hands of destiny, while it (the church)
of the South gradually submitted itself to the influence of the Patriarchy
of Constantinople. This century was the most difficult one of the
Ottoman rule on the Albanian lands, and the most painful trial of
Christianity among Albanians, as the Albanian armies were defeated,
their leaders were forced into exile or apostasy (Islam), castles
(fortresses) were invaded, towns and settlements were destroyed, no one
else remained apart from abandoned families caught up in mountains
holding to their weapons, between one zone or another more secure one.
The only thing to have survived was church organization, a ray of
organization, which although it too was permanently hindered in its
activity, followed, accompanied, and kept the leaders of the oppressed
people compelled to nomadic life and dispersion.
The second part in this research, which is central together with the
third part, deals widely with Islamization of Albanians, its complicated
190
nature
in many aspects: the tenitorial and time spin of this phenomenon
(from the
1
5th century to the beginning of the 20th), and reasons for
Islamization
(rationes islamizandi).
The Ottoman invasion and subjugation of Albanian lands (Albania,
Kosova,
Macedonia, and
Antivaris)
was not unexpected: but this was
reached through periods of successes and failures, of incursions and
sieges of over a century. Quite unexpected was, in its turn, the final fall
of the Albanian resistance following the death of Gjergj Kastrioti
-
Scanderbeg, the national hero who knew how to unite the forces of
Albanian leaders of various regions. The Albanian people will remain
under Turkish domination for five centuries, till the Independence of
Albania
(1912/13
respectively).
This seems to have been so as a consequence of a European political
indifferentism towards Ottoman invasions of Albanian provinces,
however excluding above all the Holy Seat with its philo-Albanian
Popes, one amongst them an Albanian
_
Pope Clement XI
1700-1721),
and in part of Venice for its own interests. With the Ottoman fierce
invasions for a century, finally the gates were open for the Turks to
Islamize the Albanian people.
Until the end of the 16th century, conversions to Islam were limited
only to cases of persons belonging to rich aristocratic families, and the
phenomenon of the renegade ones was not yet spread about to the
majority of the population, in particular among the village folks. In
1557,
northern and middle Albania was absolutely Catholic. Even
according to the Turkish cadastral registers at the beginning of the 16th
century the population of Gjirokastra and Vlora were overwhelmingly
Christian. According to a relation of archbishop of Tivari
(Antivari),
Marin
Bici,
we learn that Catholics absolutely surpass in number those
that had taken Islam, and that only
10%
were Muslim. From other
relations too, those of fathers A. Comuleo
(1593),
M.
Cristo
(1561), F.
Bon.
Di San Antonio
(1625),
and
V.
Zmajevic
(1703)
it can be deducted
that in the year
1610
the Christians (Catholics) of Northern Albania,
who were under their jurisdiction, surpassed overwhelmingly Islamized
Albanians in a proportion of ten to one. By the middle of the
1
7th
century,
Islamism
had made big changes by gaining territories, such as
that of the diocese of
Dürres,
and some others "there where only two
Catholics had remained and others were Turks (Muslims)". When the
apostolic inspector,
Shtjefën
Gaspri
(Stefano
Gaspari
-
Albanian) was
making his visit in
1672,
he had to admit to his great surprise that
during the last three-four decades the largest part of peasants had
adhered to Islam. As to how much was the phenomenon of
Islamism
spread about by the beginning of the
1
8th century it is revealed from the
191
years
1703
and
1708.
In fact, we already have the number divided into
individual dioceses and parishes for the families and believers of the
three confessions: Catholics
("cristiani"),
Orthodox
("scismatici"),
and
Muslims
("turchi"). A
bulk of statistical proof, or figures that we were
able to examine, show that
Islamism
during this dark period, in its
complexity, had almost reached the current stretching of Albania,
Kosova,
Macedonia, and Montenegro. Naturally, the spread of
Islamism
continued to move by the end of the 18th century too. Even during the
19th century the process of
Islamism
never stopped. It spread
continuously to the detriment of the Catholic and Orthodox Churches,
and the conversions in southern Albania seems to have continued even
later, and most of them took place precisely in the 19th century. During
that century the position of the Turkish feudal rule was weakened, and
with it the interest and incitement to Islamize was eliminated. Turkism
(Islamism)
lost its form of attraction, until it finally ended totally for its
offspring, naturally only by the beginning of the first decade of the 20th
century, and in some areas even later.
This continuation of
Islamism
was influenced by many motives in
order to compel Albanians accept Islam, a religion quite foreign for
their Christian nature and soul. One of the reasons for Islamization, after
the Turks had been devastating their country for a whole century, was
the juridical- administrative discrimination. In fact, according to the
rules of Islamic law, the so-called "fikth", every Muslim of the Ottoman
Empire belonged to the politically higher ruling (social) strata, and all
non-Muslims (in our case Christian Albanians) were entirely excluded
from political rights. Conversion to Islam meant immediately being
raised to the level of higher (superior) political strata, which ultimately
enjoyed various prerogatives. The inferior non-Muslim layer of the so-
called "raja" in this difficult situation was almost entirely deprived of
the rights and was forced to pay taxes (harac) in high amounts ("gizya").
With these privileges and prerogatives of the superior Muslim class, a
strong incitement to become Islamized with its relatively fast
acceptance, immediately after the Turks had subjugated the country was
only natural. In the beginning it was only individuals and aristocratic
families those that Islamized, but later we have movements in mass to
become Islamized. Indeed, entire towns and villages converted.
Another cause that contributed that the entire Christian community
enters the sphere of
Islamism
was the so-called "Muslim
confraternities", above all the Bektashi sect. Albanians embraced
Bektashism for speculative politics and not out of an inner conviction,
nor as a greater value than their previous Christian faith. These (part of
192
the population) having no other solution to remain as Christians,
preferred Bektashism as a less dangerous religion for Christianity and
for the nation, as it offered them an Islam, not like the Turkish-Islam,
but precisely with a breath, more liberal and informal, and less rigid.
Catholicism in the first centuries of Ottoman invasions, particularly
during the 15th and 16th centuries, experienced its grave period of
religious persecution, and was not able to stop with its word of
preaching the phenomenon of Islam, crypto-Christianity, nor the schism
(Orthodoxy). In fact, the moral decadence was present everywhere
among the lost population as a consequence of religious non-tolerance
and Turkish persecution. Even the clergy itself was in a position of
abandonment and was unable to do its mission; sometimes it too was
careless and held a responsibility, if not the main one.
We should not be surprised if the cultural and religious level of a
part of the clergy had fallen into decadence, because the political and
religious circumstances were no doubt very; difficult and intolerable, so
that theChurch was deprived almost of every right, among others, also
of its right to formation of candidates who would aspire priestliood. The
Church, or country's dioceses respectively, desperately lacking
clergymen throughout Albanian provinces, with the good intention to
somehow save Catholicism, ordained candidates for priests without
necessary preparations, a thing which was not in concordance with the
requirements (norms) of the Church for ordainment. On the other hand,
the same (Catholic) clergy seeing its people in isolation and deprived of
almost every right, of European culture and civilization, inspired them
to write in their mother tongue and publish the first translations known
so far of liturgy and catechism texts with the sole aim of saving them
from a progressive corruption to which it was subjugated by a
continuous and persistent Turkish, Slav, and Greek propaganda.
The religious division (schism) with Rome by the Albanian brothers
of the Eastern (Greek-Byzantine) rite is felt by all means during the
continuation of the centuries of
Islamism
too, as Albanians were not any
longer united and around a single hierarchy in order to be able to hit
hard against the Turkish occupiers but were divided between Rome and
Constantinople. The Orthodox Church seems to have become an
instrument for the Slav and Greek rulers. The latter administered not
only with the religious issue, but also with the one that dealt with
education. Their aim was to Hellenize the Christian race of the Ottoman
Empire, meaning that those unhappy populations had in fact to succumb
to a double game: Turkish and Greek.
193
Under these grave circumstances of life during the dark Ottoman
rale one should not be surprised if it is characterized by great
conversions to Orthodoxy as well.
The phases of
Islamism
among Albanians were also influenced by
the very phenomenon of superficial Islamization, i.e. crypto-Christianity
(Laramanism in Alb.). Such "Christians" would only on the outside
embrace Islam, attending Islamic rites wherever inevitable when
considering the Muslim (Turkish) ambiance, while in the inside of their
souls they still remained Christian and loyal to Christian tradition by
continuing to keep the periods of fasting during Confirmation, taking
sacraments, honoring the saints, the cult of relics, etc. These kinds of
(Muslim) Crypto-Catholics existed everywhere in the ecclesiastical
provinces. These religious syncopates were often compelled to hide
their own faith because of many motives, but they degenerate their own
convictions, views of spiritual world and old Christian customs by
passing into superstitions. The Christian conscience of die Islamized for
simulation passed almost entirely into oblivion. Thus, this syncope
religious phenomenon among Albanians remains one of the strong
reasons of Islamization, as little by little their conscience for the
Christian tradition will fade away and the risk of losing the historical
memory becomes ever more imminent. The very fact that the Albanian
"laramans" have not yet returned en masse to their predecessors' faith
had a considerable impact on the forceful process of Islamization.
The third part, which is in its nature a continuation of superficial
and
fictive
Islamization, or a simulation of the Christian faith, deals
with the phenomenon of "laramanism" during centuries (from the 15th
to the last century), the territorial and time scope of this phenomenon,
their re-conversion (back to Christianity during centuries), as well as the
reasons for
"
laramanization"
.
Among the Christian Albanians during the long period of Ottoman
rule great apostasies in fact occur leading towards Islamization, often
compelled as a result of persecutions, desperate lack of clergy, and big
fear of Ottomans. These "Christians" almost from their very start were
denominated by the very meaningful Albanian word "laramans":
"Whole villages publicly told their Muslim religion, although in their
souls they were Christians." From the very beginning of the
phenomenon of "laramanism" their exact or approximate number was
never mentioned, as their religious nature has been featured precisely by
the secrecy of formal non-declaration. Hence, it wasn't even possible to
obtain statistcs on them, apart from general evidence and references
stating that there were many villages and regions in the Ottoman
Albanian vilayets with many "laramans".
194
Here we bring a relative statistics from a relation of the year
1846
of
Archbishop
Dario
Bucciarelly, stating that the
1/3
of the believers of the
Archdiocese of Shkup (Prizren) were "laramans", and that the parish
priest of Prizren (P. Berisha) was informing the Congregation of
Propaganda Fide that in the same diocese at that time there were around
16
thousand "laramans".
Many of the crypto-Catholics would only on the outside embrace
Islam by submitting to the entirely foreign Turkish laws and customs
but in the same time remaining within their spiritual and mental secrecy
still as Christians. The Catholic Church among Albanians although
facing these apostasies and semi-apostasies still held three National
Councils
(1703, 1871
and
1937),
and received often counseling and
orders from Rome (Holy Seat), known as
Sant Uffiziïs
Instructions,
etc., aiming at solving the issue of Islamization and Crypto-Catholicism.
The stance of the Catholic Church towards such tendencies during
centuries cover the topic of the fourth (last) part of this research, which
also covers the similarities and differences with the so-called "lapsi"
(the hidden Christians of the first centuries of Christianity) and the
hidden Albanian Christians and Muslims, dealing Iateron' with the
actuality of the prospects of the "laramans" (Muslims) in the new
ecclesiastical code (Codex Luris
Cononici
- 1983).
From these
documents it's worth mentioning the Council (The First National
Council in
1703),
which took upon itself two basic tasks: to renounce
the errors, which had forcefully entered the continuance of Islam, i.e.
the apostasy and semiapostasy, and to precisely determine the Catholic
doctrine according to trident teachings thus promoting a suitable and
Catholic reform, which wasfelt so necessary for such a long period,
beckoned by them (dioceses) that had been warning on the dreadftil
situation and circumstances (proh, dolor) of Christianity, and that were
forcefully hovering over its doctrinal principles (dogmatic, moral, and
judicial ones). For this reason, it may be stated that the First National
Council is in fact the culminant one in the Catholic Church of the
Albanians, as it knew how to entirely unify the overall doctrine of the
Church, either on doctrinal bases or in practical norms.
With this Council, the native Church was finally aiming at bringing
to an end all the unacceptable laws and customs which been implanted
in Christianity during the long and wild Ottoman period upon the
Albanian land, as was the case, for example, with sacraments.
Therefore, the apostates (the Islamized) and semi-apostates
("laramans") would be allowed to administer (receive) holy sacraments
only if they had previously renounced Islam or after they had publicly
declared they were Christian (Catholics).
195
On the other hand, even those who had nfet officially turned their
backs, to Christianity, such as Crypto-Catholics, who by wanting to
appear as "Turks" in the eyes of the Muslim world, by not respecting
the Christian orders of fasting, by attaining Turkish names. would not
be able to receive holy sacraments, and would not be admitted as
Church members. The Council demands directly that Albanian
Christians (Catholics) be clearly and openly distinguished from Turks
and Islamite Albanians (from their habits); it even demanded that they
distinguish from them in their outside life, and not hide by all means
their own faith in the eyes of Turkish authorities.
Council's wish was for an adequate reform, but still it did not have
great success in either the religious life of Crypto-Catholics or in that of
tiie (Albanian) Muslims, because Turkish persecutions to place them
into apostasy (Islam) continued. We shouldn't be overwhelmed if the
Council did not achieve the wanted success, because according to the
Islamic Code, if someone denied Islam the death penalty was
anticipated. The same destiny begot the Instructions that came from
Rome, later national councils, etc.
National councils and other judicial norms that were passed in the
complicated issue of the Islamized Albanians and "laramans" were put
on the trident line, so that the juridical norms of the Catholic Church
and the decrees of councils belonging to Muslims and "laramans" come
integrally respected, and they undoubtedly are in the spirit of
ecclesiastical norms (ad
normam iuris
Ecclesiae).
The secret Christians
or "laramans" will be denied to administer sacraments or to pretend to
be considered Catholics with rights and duties, as both the previous
Code
(1917)
and the current one
(1983)
calls them again to respect their
formal obligation to show their true faith, any time when silence or the
way of behavior bring about a denial of faith.
"Qui
autem
negaverit
me
coram
hominibus, negabo
et
ego eum
coram
Patre
meo, qui in
caelis
est" (Mt
10,30).
Therefore, in no way
they can deny their faith (nee
ullo
modo fingi potest).
'
The research, in an overall context, allows us to bring to light that
the Ottoman Empire will Islamize
2/3
of the Albanian population
against their own wish, or simply by force, and that they also destroyed
around thirty
(30)
dioceses and other church centers, numerous abbeys
and covenants of Benedictines, Dominicans, Basilicans, and
Franciscans. Only the latter, after having survived a long Ottoman
violence (in Albania) had over seventy
(70)
covenants ruined.
Turkish violence and discrimination had an effect also in the
division (schism) of the Christian churches (Catholic and Orthodox)
196
among Albanians, which until their arrival to the Balkans were
considered Catholic.
Furthermore, in a way they made it easier for the Orthodox for a
territorial expansion in Albania.
In the overall field of culture its influence will be felt in the Eastern
literature, particularly in the religious one; spreading of Turkish
language, an infiltration of many Arab-Turkish words, more so in the
vernacular language than in writing, more among the Islamized than the
Christian; and this occurred more in religious, artisan, and
administrative terminology, although today they are greatly being put
out of use; in architecture, especially the religious one of Arab-Turkish
imitations, etc.
We tend to think that the perspective of the hidden Christians
("Iaramans") and that of Islamized Albanians who still want to keep in
any other way Christianity should be the one of digging into their
conscience in order to reach at full awareness as through this way they
would be returning once more to their religious and cultural identity and
dignity, which in its turn would be bringing about a new authentic and
proper wind, and which' would be a fortunate exit from dark catacombs
precisely at this third millennium of Christianity.
197 |
| any_adam_object | 1 |
| author | Zefi, Shan 1959- |
| author_GND | (DE-588)102195277X |
| author_facet | Zefi, Shan 1959- |
| author_role | aut |
| author_sort | Zefi, Shan 1959- |
| author_variant | s z sz |
| building | Verbundindex |
| bvnumber | BV040036769 |
| ctrlnum | (OCoLC)796197439 (DE-599)BVBBV040036769 |
| edition | Botimi i 2. |
| era | Geschichte gnd Geschichte 1400-2010 gnd |
| era_facet | Geschichte Geschichte 1400-2010 |
| format | Book |
| fullrecord | <?xml version="1.0" encoding="UTF-8"?><collection xmlns="http://www.loc.gov/MARC21/slim"><record><leader>00000nam a2200000 c 4500</leader><controlfield tag="001">BV040036769</controlfield><controlfield tag="003">DE-604</controlfield><controlfield tag="005">20120502</controlfield><controlfield tag="007">t</controlfield><controlfield tag="008">120410s2011 b||| |||| 00||| alb d</controlfield><datafield tag="035" ind1=" " ind2=" "><subfield code="a">(OCoLC)796197439</subfield></datafield><datafield tag="035" ind1=" " ind2=" "><subfield code="a">(DE-599)BVBBV040036769</subfield></datafield><datafield tag="040" ind1=" " ind2=" "><subfield code="a">DE-604</subfield><subfield code="b">ger</subfield><subfield code="e">rakwb</subfield></datafield><datafield tag="041" ind1="0" ind2=" "><subfield code="a">alb</subfield></datafield><datafield tag="049" ind1=" " ind2=" "><subfield code="a">DE-12</subfield><subfield code="a">DE-Re13</subfield></datafield><datafield tag="100" ind1="1" ind2=" "><subfield code="a">Zefi, Shan</subfield><subfield code="d">1959-</subfield><subfield code="e">Verfasser</subfield><subfield code="0">(DE-588)102195277X</subfield><subfield code="4">aut</subfield></datafield><datafield tag="245" ind1="1" ind2="0"><subfield code="a">Islamizimi i shqiptarëve gjatë shekujve (XV - XX)</subfield><subfield code="b">arsyet e islamizimit dhe qëndrimi i Kishës ndaj kësaj dukurie</subfield><subfield code="c">Shan Zefi</subfield></datafield><datafield tag="250" ind1=" " ind2=" "><subfield code="a">Botimi i 2.</subfield></datafield><datafield tag="264" ind1=" " ind2="1"><subfield code="a">Prizren</subfield><subfield code="b">Drita</subfield><subfield code="c">2011</subfield></datafield><datafield tag="300" ind1=" " ind2=" "><subfield code="a">316 S.</subfield><subfield code="b">Kt.</subfield></datafield><datafield tag="336" ind1=" " ind2=" "><subfield code="b">txt</subfield><subfield code="2">rdacontent</subfield></datafield><datafield tag="337" ind1=" " ind2=" "><subfield code="b">n</subfield><subfield code="2">rdamedia</subfield></datafield><datafield tag="338" ind1=" " ind2=" "><subfield code="b">nc</subfield><subfield code="2">rdacarrier</subfield></datafield><datafield tag="490" ind1="0" ind2=" "><subfield code="a">Biblioteka Botime të veçanta shkencore</subfield></datafield><datafield tag="500" ind1=" " ind2=" "><subfield code="a">Zsfassung in engl. Sprache</subfield></datafield><datafield tag="610" ind1="2" ind2="7"><subfield code="a">Katholische Kirche</subfield><subfield code="0">(DE-588)2009545-4</subfield><subfield code="2">gnd</subfield><subfield code="9">rswk-swf</subfield></datafield><datafield tag="648" ind1=" " ind2="7"><subfield code="a">Geschichte</subfield><subfield code="2">gnd</subfield><subfield code="9">rswk-swf</subfield></datafield><datafield tag="648" ind1=" " ind2="7"><subfield code="a">Geschichte 1400-2010</subfield><subfield code="2">gnd</subfield><subfield code="9">rswk-swf</subfield></datafield><datafield tag="650" ind1="0" ind2="7"><subfield code="a">Kryptochristen</subfield><subfield code="0">(DE-588)4335218-2</subfield><subfield code="2">gnd</subfield><subfield code="9">rswk-swf</subfield></datafield><datafield tag="650" ind1="0" ind2="7"><subfield code="a">Islamisierung</subfield><subfield code="0">(DE-588)4138592-5</subfield><subfield code="2">gnd</subfield><subfield code="9">rswk-swf</subfield></datafield><datafield tag="650" ind1="0" ind2="7"><subfield code="a">Widerstand</subfield><subfield code="0">(DE-588)4079262-6</subfield><subfield code="2">gnd</subfield><subfield code="9">rswk-swf</subfield></datafield><datafield tag="651" ind1=" " ind2="7"><subfield code="a">Albanien</subfield><subfield code="0">(DE-588)4001028-4</subfield><subfield code="2">gnd</subfield><subfield code="9">rswk-swf</subfield></datafield><datafield tag="655" ind1=" " ind2="7"><subfield code="0">(DE-588)4135952-5</subfield><subfield code="a">Quelle</subfield><subfield code="2">gnd-content</subfield></datafield><datafield tag="689" ind1="0" ind2="0"><subfield code="a">Albanien</subfield><subfield code="0">(DE-588)4001028-4</subfield><subfield code="D">g</subfield></datafield><datafield tag="689" ind1="0" ind2="1"><subfield code="a">Islamisierung</subfield><subfield code="0">(DE-588)4138592-5</subfield><subfield code="D">s</subfield></datafield><datafield tag="689" ind1="0" ind2="2"><subfield code="a">Geschichte 1400-2010</subfield><subfield code="A">z</subfield></datafield><datafield tag="689" ind1="0" ind2=" "><subfield code="5">DE-604</subfield></datafield><datafield tag="689" ind1="1" ind2="0"><subfield code="a">Albanien</subfield><subfield code="0">(DE-588)4001028-4</subfield><subfield code="D">g</subfield></datafield><datafield tag="689" ind1="1" ind2="1"><subfield code="a">Kryptochristen</subfield><subfield code="0">(DE-588)4335218-2</subfield><subfield code="D">s</subfield></datafield><datafield tag="689" ind1="1" ind2="2"><subfield code="a">Geschichte</subfield><subfield code="A">z</subfield></datafield><datafield tag="689" ind1="1" ind2=" "><subfield code="5">DE-604</subfield></datafield><datafield tag="689" ind1="2" ind2="0"><subfield code="a">Albanien</subfield><subfield code="0">(DE-588)4001028-4</subfield><subfield code="D">g</subfield></datafield><datafield tag="689" ind1="2" ind2="1"><subfield code="a">Islamisierung</subfield><subfield code="0">(DE-588)4138592-5</subfield><subfield code="D">s</subfield></datafield><datafield tag="689" ind1="2" ind2="2"><subfield code="a">Widerstand</subfield><subfield code="0">(DE-588)4079262-6</subfield><subfield code="D">s</subfield></datafield><datafield tag="689" ind1="2" ind2="3"><subfield code="a">Kryptochristen</subfield><subfield code="0">(DE-588)4335218-2</subfield><subfield code="D">s</subfield></datafield><datafield tag="689" ind1="2" ind2="4"><subfield code="a">Katholische Kirche</subfield><subfield code="0">(DE-588)2009545-4</subfield><subfield code="D">b</subfield></datafield><datafield tag="689" ind1="2" ind2="5"><subfield code="a">Geschichte 1400-2010</subfield><subfield code="A">z</subfield></datafield><datafield tag="689" ind1="2" ind2=" "><subfield code="5">DE-604</subfield></datafield><datafield tag="856" ind1="4" ind2="2"><subfield code="m">Digitalisierung BSB Muenchen 2</subfield><subfield code="q">application/pdf</subfield><subfield code="u">http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=024893553&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA</subfield><subfield code="3">Inhaltsverzeichnis</subfield></datafield><datafield tag="856" ind1="4" ind2="2"><subfield code="m">Digitalisierung BSB Muenchen 2</subfield><subfield code="q">application/pdf</subfield><subfield code="u">http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=024893553&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA</subfield><subfield code="3">Abstract</subfield></datafield><datafield tag="940" ind1="1" ind2=" "><subfield code="n">oe</subfield></datafield><datafield tag="942" ind1="1" ind2="1"><subfield code="c">200.9</subfield><subfield code="e">22/bsb</subfield><subfield code="f">0904</subfield><subfield code="g">4965</subfield></datafield><datafield tag="942" ind1="1" ind2="1"><subfield code="c">907.2</subfield><subfield code="e">22/bsb</subfield><subfield code="g">4965</subfield></datafield><datafield tag="942" ind1="1" ind2="1"><subfield code="c">200.9</subfield><subfield code="e">22/bsb</subfield><subfield code="f">0903</subfield><subfield code="g">4965</subfield></datafield><datafield tag="942" ind1="1" ind2="1"><subfield code="c">200.9</subfield><subfield code="e">22/bsb</subfield><subfield code="g">4975</subfield></datafield><datafield tag="942" ind1="1" ind2="1"><subfield code="c">200.9</subfield><subfield code="e">22/bsb</subfield><subfield code="f">09024</subfield><subfield code="g">4965</subfield></datafield><datafield tag="943" ind1="1" ind2=" "><subfield code="a">oai:aleph.bib-bvb.de:BVB01-024893553</subfield></datafield></record></collection> |
| genre | (DE-588)4135952-5 Quelle gnd-content |
| genre_facet | Quelle |
| geographic | Albanien (DE-588)4001028-4 gnd |
| geographic_facet | Albanien |
| id | DE-604.BV040036769 |
| illustrated | Illustrated |
| indexdate | 2024-08-10T00:25:04Z |
| institution | BVB |
| language | Albanian |
| oai_aleph_id | oai:aleph.bib-bvb.de:BVB01-024893553 |
| oclc_num | 796197439 |
| open_access_boolean | |
| owner | DE-12 DE-Re13 DE-BY-UBR |
| owner_facet | DE-12 DE-Re13 DE-BY-UBR |
| physical | 316 S. Kt. |
| publishDate | 2011 |
| publishDateSearch | 2011 |
| publishDateSort | 2011 |
| publisher | Drita |
| record_format | marc |
| series2 | Biblioteka Botime të veçanta shkencore |
| spelling | Zefi, Shan 1959- Verfasser (DE-588)102195277X aut Islamizimi i shqiptarëve gjatë shekujve (XV - XX) arsyet e islamizimit dhe qëndrimi i Kishës ndaj kësaj dukurie Shan Zefi Botimi i 2. Prizren Drita 2011 316 S. Kt. txt rdacontent n rdamedia nc rdacarrier Biblioteka Botime të veçanta shkencore Zsfassung in engl. Sprache Katholische Kirche (DE-588)2009545-4 gnd rswk-swf Geschichte gnd rswk-swf Geschichte 1400-2010 gnd rswk-swf Kryptochristen (DE-588)4335218-2 gnd rswk-swf Islamisierung (DE-588)4138592-5 gnd rswk-swf Widerstand (DE-588)4079262-6 gnd rswk-swf Albanien (DE-588)4001028-4 gnd rswk-swf (DE-588)4135952-5 Quelle gnd-content Albanien (DE-588)4001028-4 g Islamisierung (DE-588)4138592-5 s Geschichte 1400-2010 z DE-604 Kryptochristen (DE-588)4335218-2 s Geschichte z Widerstand (DE-588)4079262-6 s Katholische Kirche (DE-588)2009545-4 b Digitalisierung BSB Muenchen 2 application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=024893553&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB Muenchen 2 application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=024893553&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Abstract |
| spellingShingle | Zefi, Shan 1959- Islamizimi i shqiptarëve gjatë shekujve (XV - XX) arsyet e islamizimit dhe qëndrimi i Kishës ndaj kësaj dukurie Katholische Kirche (DE-588)2009545-4 gnd Kryptochristen (DE-588)4335218-2 gnd Islamisierung (DE-588)4138592-5 gnd Widerstand (DE-588)4079262-6 gnd |
| subject_GND | (DE-588)2009545-4 (DE-588)4335218-2 (DE-588)4138592-5 (DE-588)4079262-6 (DE-588)4001028-4 (DE-588)4135952-5 |
| title | Islamizimi i shqiptarëve gjatë shekujve (XV - XX) arsyet e islamizimit dhe qëndrimi i Kishës ndaj kësaj dukurie |
| title_auth | Islamizimi i shqiptarëve gjatë shekujve (XV - XX) arsyet e islamizimit dhe qëndrimi i Kishës ndaj kësaj dukurie |
| title_exact_search | Islamizimi i shqiptarëve gjatë shekujve (XV - XX) arsyet e islamizimit dhe qëndrimi i Kishës ndaj kësaj dukurie |
| title_full | Islamizimi i shqiptarëve gjatë shekujve (XV - XX) arsyet e islamizimit dhe qëndrimi i Kishës ndaj kësaj dukurie Shan Zefi |
| title_fullStr | Islamizimi i shqiptarëve gjatë shekujve (XV - XX) arsyet e islamizimit dhe qëndrimi i Kishës ndaj kësaj dukurie Shan Zefi |
| title_full_unstemmed | Islamizimi i shqiptarëve gjatë shekujve (XV - XX) arsyet e islamizimit dhe qëndrimi i Kishës ndaj kësaj dukurie Shan Zefi |
| title_short | Islamizimi i shqiptarëve gjatë shekujve (XV - XX) |
| title_sort | islamizimi i shqiptareve gjate shekujve xv xx arsyet e islamizimit dhe qendrimi i kishes ndaj kesaj dukurie |
| title_sub | arsyet e islamizimit dhe qëndrimi i Kishës ndaj kësaj dukurie |
| topic | Katholische Kirche (DE-588)2009545-4 gnd Kryptochristen (DE-588)4335218-2 gnd Islamisierung (DE-588)4138592-5 gnd Widerstand (DE-588)4079262-6 gnd |
| topic_facet | Katholische Kirche Kryptochristen Islamisierung Widerstand Albanien Quelle |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=024893553&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=024893553&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
| work_keys_str_mv | AT zefishan islamizimiishqiptarevegjateshekujvexvxxarsyeteislamizimitdheqendrimiikishesndajkesajdukurie |