She added: ‘I am an Albanian, and when an Albanian man
marries an Albanian woman, the women change their dress, they go to the
church,
2/
they take the ring, the man puts the ring on the woman’s finger, their relatives go to the wedding, they say Mass, and they do the usual ceremonies in the
Albanian way.
3/
But when I was given to that Turk as his wife, they didn’t do anything—nothing was done.’ This was her final interrogation; the record of it also
noted a certificate—brought in by her, apparently—from a Jesuit, Francesco, saying that she could be given the sacraments.
4/
(This was, in effect, a
statement that in his opinion she was an Orthodox Christian: the Roman Catholic
Church viewed members of the Orthodox Churches as in communion with it,
even though they were judged to be schismatic.)
5/
And yet perhaps some doubts
remained; for it was not until 22 March of the following year, 1607, that a decree
of absolution was finally issued in the case of Theodora Tedea
6/
Dy gjëra që vihen re
1) Albanian/Shqiptar = I Krishterë
2) Ndarja katolik ortodoks NUK ekzistonte në terren, vetëm tek priftërinjët e edukuar.
7/ fund
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Ja dhe një dokument tjetër që tregon që termi Albanian/Shqiptar kishte kuptimin i Krishterë, dhe kur dikush bëhej mysliman ai/ajo bëhej Turk/Mysliman, nuk shihej si shqiptar.
1/
faqe 91
Her answer was the same. ‘I led a Christian life, as an Albanian, and
my husband, who was a Turk [or: “Muslim”], did not force me to lead a Muslim
life.
2/
I went around dressed as a Turk, because in that place the Turks just like the
Albanians dress in the same way, and from people’s dress you wouldn’t know who
was Albanian, and who was Turkish [or: “Muslim”].’
3/
Thotë që praktikisht burimet e vetme që ende jetojnë që tregojnë jetën e shqiptarëve në Perandorinë Osmane janë raportet që çonin në Romë misionarët, dhe raportet ishin vetëm për katolikët.
1/
Ja kështu shpjegohet edhe keqkuptimi që shqiptarët në veri kanë qenë katolikë, sepse të vetmet dokumente që kanë mbijetuar, kanë mbijetuar sepse ishin në Romë.
2/
faqe 68 citim
Where the history of the Albanians is concerned, on the other hand, such
sources are extremely sparse, at least until the nineteenth century.
3/
Sipas raporteve, kishte vetëm 10582 katolikë në të gjithë ipeshkvinë e Shkupit, duke përfshirë dhe laramanët (crypto).
Citim më poshtë
1/
faqe 65
A report by
Archbishop Bogdanović in 1846, for example, gave quite detailed statistics, not
only for Catholic families in the archdiocese, but also for crypto-Catholic ones:
2/
128 of them in the parish of Prizren, for example, 150 in the Karadak (Skopska
Crna Gora), 57 in the parish of Janjevë (Janjevo), 165 in the parish of Pejë, and so
on, up to a total of 500 families.
3/
Raporti nga vetë Pjetër Bogdani në 1681 i quan shqiptarët ortodoksë në Kosovë si.............(mbajeni frymën) ....Grekë.
Citim në anglisht më poshtë.
1/2
Then, in the words of the
visitation report of Archbishop Pjetër Bogdani in 1681: ‘they spend all night there,
with drums, whistles, dancing and singing.
2/3
After midnight they begin a mixed
procession—Muslims, Serbians and Greeks with lighted wax candles, their length
proportionate to each person’s age.
3/4