This reconciliation energy will continue to act in the modern times as well. The Albanins will find the ways to offer the formula of reconciliation between Christians and Islam as well.
The citizens of Bosnje-Herzegovina, who speak the same language, moreover the same dialect, jekavisht, who have the same origin, customs and almost identical culture, used the process of building ethnical differences by exploiting religion. According to this scheme, the Croatians, were identified with Catholicism, the Serbs with Orthodoxies, and in the meantime Boshnjaks with Islam. Their common identity was destroyed by exaggerating small differences, therefore by strengthning formal religious pertinence.
In the war of Bosnja we saw everything, but respect, mercy and love.
In Albania live together, harmonically, the three monotheist religions, but differently from Bosnja there is no conflict, although different strategic centers, in Belgrade or elsewhere, work to instill this. The first reason that avoids these conflicts is the way how the Albanian national identity is created. This identity is created based on the ethnical pertinence, on the basis of the common tolerant tradition that does not fabricate segregation of every kind. An important element in the creation of the national identity, continuously, in all historical periods, is not the religion but the language, as a result the culture and the tradition created on this bases. Albanians have an accurate national origin and do not need other elements to make it more striking, to put into action the exaggeration of small differences. The Albanians, unique and easily distinguishable, in comparison to Bosnja people, or other populations involved into ethnical conflicts, resemble that individual who has different affinities and attributes, which he manages to balance in a perfect and harmonic way.
These attributes are perceived as his own, as part of the identity and not as contradictions that cause a rift in the personality.
The second argument why there is no conflict in Albania is the historical moment. In the first case, i.e. Bosnje-Herzegovina, we had to do with a very extraordinary historical context. The disintegration of Yugoslavia and the opening of separate national causes. In Albania, due to the monolith character of its population, this disintegration phenomenon did not happen. In reality, in 1997 a disintegration in shape took place to explaing it more clearly a disintegration of the regime, but not the content. In this year of crisis, in Albania it happened a miracle, which can hardly be explained rationally. The population looted the munitions depots, but no killings or disputes had religious, ethnical, political or regional grounds. All conflicts had an individual criminal or revenge nature. This is explained, up to a certain extend, by the fact that historically in Albania there are not fabricated projects that provoke disproportions, of any kind, which can push those energies to change the balanced relations in the society.
To conclude my idea, in 1997 it was the form or the regime that failed but not the content, the internal cohesion of the Albanian society. Converting the religious factor into a conflicting factor has happened as a result of political agendas, but never as a result of religious issues. In the human history, there have always existed proto-fascist energies that were never in line with religious options, but their activity was tolerated due to the lack of strength to control them or due to the opportunity of the religious factor.
Separations, schisms, sectaries, are phenomena that appear in totalitarian systems, with or without a religious or political character. Diversity is an unbeatable force and factor, which during the entire historical process influences the overthrow of totalitarian regimes. Illyrians, Arber, therefore Albanians, have been involved in these religious, political, etc., global processes reluctantly. From the scientific point of view, it is very courageous to admit that Albanians have had a programmatic and harmonic reaction during these centuries, but on the other hand it is a great coincidence, which demonstrates that during the separation process Illyrians - Albanians have tried to form the new synthesis.
Since these divisions had destroying effects, eventually they tried to amortize such effects, by proposing reconciliation alternatives. At the beginning of Christianity, the apostolic Christianity that was accepted by the ancient Illyrians, the first crisis between paganism and Christianity started to be noticed. At that time Illyrians found the reconciliation formula by introducing many Illyrian pagan customs as part of the new religion, preserving in this way the continuity, which facilitated the new ideas. When the contradictions between Christianity and roman empire started, the reconciliation was achieved when the roman empire became Christian. This was done in 325 by emperor Costantin of Illyrian origin. When the first crises started between the eastern and western church, which divided in two the Illyrian lands, they tried to build ways of communication between the two camps, starting from the first Conciliate, the commitments of the First Orthodox Patriarch with headquarters in Istanbul, arvanitas Atenagora, and the commitment of Mother Tereza herself. We should mention here the Illyrian from Dalmatians, St. Jeronim, who was the first to translate the Bible in Latin in the IV-th century, as well as emperor Justinian, who seeing the first divisions between the eastern and western roman empire, respectively between the orthodox and catholic church, tried to find solutions by attempting to revive the Illyrian church on the basis of the apostolic Christianity.
So, Albanians always have played an ecumenical role in the religion area starting from the I-st Conciliate of the Church (yr. 325) up to date, when Albanians do their best to reconcile the two Christian churches, as well as Christianity and Islam. We should bear in mind here that all the representatives of the Christian world met at the I-st Conciliate, where the Illyrian clericals played a very important role, not only numerically, by trying to avoid misunderstandings about the nature of tears, dilemmas about the wholly trinity and the consubstantiality of Christ. At this faze, when the foundation of the new religion, Christianity, was being established, the role played by the Illyrians was very big, compared to the role played by the Christians of nowadays: Germans, English, French, Scandinavians, Slavic, etc.
Since at the start of Christianity up to date, Albanians have played a unification role, not only in supporting the ecumenical initiatives, but also with individual initiatives. The attempts of Emperor Justilian the I-st (527-563), the Ecumenical Conciliate of Florence (yr.1445) Pjeter Bogdani, Atenagora Patriarch (who went to Rome during the pontificate of Pope Pole VI) but also the role of Albanians in the Islamic world, mainly during the period for its development. Albanians, during this historical period, transmitted the best western values and standards in the Ottoman Empire. In the area of politics (occidental politics of the governor of Egypt), Mehmet (in Arabic Muhamed) Ali Pasha established western standards in governing and in the society, has successful battles against intolerant vehabists and the Saudis who, under the influence of English, used this religious movement to take the power. The role of Pashk Vata in founding multi-confessional Lebanon, in culture (first writings in prose, first dramaturgical works, encyclopedia, painting, etc.) science, etc.
This reconciliation energy continued also in the modern times. By keeping themselves away from these disagreements, they will find ways to offer the reconciliation formula also between Christianity and Islam. Only the being of Albanians, in their cultural code these contradictions operate without oppositions
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