D\u011bkujeme v\u0161em, kte\u0159\u00ed v uplynul\u00e9m t\u00fddnu p\u0159isp\u011bli na podporu CAC a t\u011bchto denn\u00edch meditac\u00ed! D\u00edky va\u0161\u00ed \u0161t\u011bdrosti a partnerstv\u00ed je to v\u0161echno mo\u017en\u00e9. Pokud jste je\u0161t\u011b nep\u0159isp\u011bli a chcete tak u\u010dinit, zva\u017ete pros\u00edm p\u0159\u00edsp\u011bvek nebo m\u011bs\u00ed\u010dn\u00ed dar na adrese cac.org\/dm-appeal.<\/em>\u202fD\u011bkujeme v\u00e1m!<\/em><\/p>\n\n\n\n Benedikt z Nursie (480-587) je \u00fast\u0159edn\u00ed postavou p\u0159i zakl\u00e1d\u00e1n\u00ed z\u00e1padn\u00edho mni\u0161stv\u00ed. V jarn\u00edm \u010d\u00edsle \u010dasopisu ONEING popisuje Carmen Acevedo Butcherov\u00e1, \u010dlenka CAC, jak se Benedikt\u016fv modlitebn\u00ed \u017eivot na pou\u0161ti stal vyvolen\u00fdm a svat\u00fdm vyhnanstv\u00edm ze sv\u011bta v krizi:<\/em><\/p>\n\n\n\n Benedikta pohnulo pohnut\u00ed, aby si zvolil nejistotu sebevyhnanstv\u00ed a kontemplace ve sv\u011bt\u011b kolektivn\u00edho vyhnanstv\u00ed a traumatizace….. Benediktovy kl\u00e1\u0161tery byly \u201eprotiatomov\u00fdmi kryty, \u010dasov\u00fdmi kapslemi, laborato\u0159emi a chr\u00e1n\u011bn\u00fdmi p\u011bstiteli kontemplativn\u00ed tradice v rozpadaj\u00edc\u00edm se sv\u011bt\u011b\u201c. [1]<\/p>\n\n\n\n Uchov\u00e1valy moudrost pou\u0161tn\u00edch amm\u016f a abb\u016f a byly komunitami uzdraven\u00ed v dob\u011b chaosu…. Od Benedikta se m\u016f\u017eeme mnoh\u00e9mu nau\u010dit. Jak si v dob\u011b spole\u010densk\u00e9ho nepo\u0159\u00e1dku a drtiv\u00e9 nouze udr\u017eoval sv\u016fj vlastn\u00ed i komunitn\u00ed klid a soucitnou aktivitu?…<\/p>\n\n\n\n Alegorick\u00e1 adaptace Archim\u00e9dova z\u00e1kona o p\u00e1ce, kterou Richard Rohr pou\u017eil v knize A Lever and a Place to Stand<\/em>, se d\u00e1 aplikovat na Benedikta, kter\u00fd se opakovan\u011b rozhodl \u017e\u00edt v \u201epevn\u00e9m bod\u011b\u201c kontemplativn\u00edho postoje a z n\u011bj. Na tomto klidn\u00e9m m\u00edst\u011b ka\u017edodenn\u00ed modlitby (ora) – zp\u011bvu \u017ealm\u016f a lectio divina, tedy \u010dten\u00ed P\u00edsma – st\u00e1l Benedikt \u201epevn\u011b, soust\u0159ed\u011bn\u011b, vyrovnan\u011b a zako\u0159en\u011bn\u011b\u201c, z\u00edsk\u00e1val \u201em\u00edrn\u00fd odstup od sv\u011bta\u201c, i kdy\u017e jeho srdce \u010di op\u011brn\u00fd bod anga\u017eovanosti bylo \u201esv\u011btu docela bl\u00edzko, … miloval ho, c\u00edtil jeho bolesti a radosti\u201c jako sv\u00e9 vlastn\u00ed. V modlitb\u011b Benedikt zakou\u0161el \u201eodstup od … zbyte\u010dn\u00fdch rozpt\u00fdlen\u00ed a ka\u017edodenn\u00edch klam\u016f fale\u0161n\u00e9ho j\u00e1\u201c, kter\u00fd d\u00e1val jeho op\u011brn\u00e9mu bodu, zasazen\u00e9mu do utrpen\u00ed rozvr\u00e1cen\u00e9 \u0159\u00ed\u0161e, schopnost \u201eh\u00fdbat sv\u011btem\u201c prost\u0159ednictv\u00edm r\u016fzn\u00fdch \u201ep\u00e1k\u201c soucitn\u00e9ho jedn\u00e1n\u00ed neboli labora [pr\u00e1ce]. [2]<\/p>\n\n\n\n \u017divotem Benedikta a jeho mni\u0161sk\u00fdch brat\u0159\u00ed prostupoval spole\u010dn\u00fd rytmus modlitby zam\u011b\u0159en\u00fd na \u017ealmy:<\/p>\n\n\n\n Benedikt\u016fv \u017eivot, zam\u011b\u0159en\u00fd na ka\u017edodenn\u00ed kon\u00e1n\u00ed oby\u010dejn\u00fdch v\u011bc\u00ed, byl \u0159adou povst\u00e1n\u00ed v temnot\u00e1ch. V\u011bt\u0161ina Ital\u016f, dokonce i peka\u0159i, tvrd\u011b spala, kdy\u017e se v jeho kl\u00e1\u0161terech v zim\u011b p\u0159ed druhou hodinou rann\u00ed roz\u017eehla sv\u011btla, proto\u017ee Benediktova komunita se budila a chodila do kaple na vigilie. Zp\u00edvali \u017dalm 51,17: \u201eDomine, labia mea aperies, et os meum annuntiabit laudem tuam\u201c \/ \u201ePane, otev\u0159i m\u00e9 rty a m\u00e1 \u00fasta budou hl\u00e1sat tvou chv\u00e1lu.\u201c…<\/p>\n\n\n\n Benedikt d\u00e1val tomuto zp\u011bvu skrze 150 \u017ealm\u016f ka\u017ed\u00fd t\u00fdden jako komunita p\u0159ednost, stejn\u011b jako to dnes d\u011blaj\u00ed jeho komunity a potomci, cisterci\u00e1ci a trapisti\u010dt\u00ed mni\u0161i. Pou\u0161tn\u00ed sta\u0159ec Atan\u00e1\u0161 (asi 300-373) popsal ka\u017edodenn\u00ed hodiny str\u00e1ven\u00e9 zp\u011bvem \u017ealm\u016f jako prosp\u011b\u0161n\u00e9 pro v\u00fduku biblick\u00fdch d\u011bjin a proroctv\u00ed, pro v\u00fdchovu a zr\u00e1n\u00ed cit\u016f a pro prom\u011bnu toho, jak zp\u011bv\u00e1k ch\u00e1pe biblick\u00e1 slova, a dokonce i Boha: <\/p>\n\n\n\n \u010clov\u011bk, kter\u00fd \u017ealmy sly\u0161\u00ed, kdy\u017e je zp\u00edv\u00e1, je jejich slovy hluboce dojat a prom\u011bn\u011bn. St\u00e1vaj\u00ed se zrcadlem, v n\u011bm\u017e vid\u00ed svou du\u0161i. Cokoli n\u00e1m zp\u016fsobuje z\u00e1rmutek, se p\u0159i zp\u011bvu \u017ealm\u016f uzdrav\u00ed, a cokoli n\u00e1m zp\u016fsobuje klop\u00fdtnut\u00ed, se objev\u00ed. Je to, jako byste \u017dalmy napsali vy sami. St\u00e1vaj\u00ed se tv\u00fdmi vlastn\u00edmi p\u00edsn\u011bmi. [3]<\/p>\n\n\n\n [1] Rev. Dr. Michael Petrow, Director of Formation, Faculty, and Foundations, Center for Action and Contemplation, February 29, 2024. Unavailable. <\/p>\n\n\n\n [2] Richard Rohr, A Lever and a Place to Stand <\/em>(Paulist Press, 2011), 1\u20134. <\/p>\n\n\n\n [3] This quotation is translated (sans ellipses) by Carmen Acevedo Butcher from a letter to Marcellinus. See Athanasius, On the Interpretation of the Psalms<\/em>, chap. 12. <\/p>\n\n\n\n Carmen Acevedo Butcher, \u201cA Hospitable Soul and a Well-Said Word in a Hostile Time,\u201d ONEING <\/em>13, no. 1, Loving in a Time of Exile<\/em> (2025): 17, 18, 19\u201320. Available in print<\/a> or PDF download<\/a>. <\/p>\n\n\n\nBenedikt z Nursie<\/h4>\n\n\n\n
\u2026uchov\u00e1val moudrost pou\u0161tn\u00edch otc\u016f<\/h4>\n\n\n\n
\u2026na\u0161el pevn\u00e9 m\u00edsto pro modlitbu opro\u0161t\u011bnou od fale\u0161n\u00e9ho j\u00e1<\/h4>\n\n\n\n
….a spole\u010dn\u00fd rytmus modlitby<\/h4>\n\n\n\n
… a zp\u011bv \u017ealm\u016f<\/h4>\n\n\n\n
Zp\u011bv vedl k srdci<\/h4>\n\n\n\n
Prameny:<\/h6>\n\n\n\n