Otec Richard se zam\u00fd\u0161l\u00ed nad t\u00edm, jak n\u00e1s Je\u017e\u00ed\u0161 vol\u00e1 k osvobozen\u00ed od pl\u00e1n\u016f na\u0161ich nafoukan\u00fdch eg:<\/p>\n\n\n\n
Od \u010deho n\u00e1s Je\u017e\u00ed\u0161 osvobozoval? Pravd\u011bpodobn\u011b se to p\u0159\u00edli\u0161 neli\u0161\u00ed od toho, co dnes naz\u00fdv\u00e1me egem nebo fale\u0161n\u00fdm j\u00e1. Jak \u0159ekl Je\u017e\u00ed\u0161: \u201eKdo by cht\u011bl zachr\u00e1nit sv\u016fj \u017eivot, ztrat\u00ed ho, a kdo by ztratil sv\u016fj \u017eivot kv\u016fli mn\u011b, ten ho zachr\u00e1n\u00ed\u201c (Matou\u0161 10,39). Buddhist\u00e9 maj\u00ed tendenci popisovat tento proces mnohem jasn\u011bji, ale Je\u017e\u00ed\u0161 nem\u011bl p\u0159\u00edstup k psychologick\u00e9mu jazyku. Mluvil prost\u011b p\u0159\u00edmo\u010dar\u00fdm zp\u016fsobem, kter\u00e9mu jeho sou\u010dasn\u00edci rozum\u011bli.\u202f\u202f<\/p>\n\n\n\n
Sou\u010dasn\u00e1 v\u011bda objevuje mnohem radik\u00e1ln\u011bj\u0161\u00edho a n\u00e1ro\u010dn\u011bj\u0161\u00edho Je\u017e\u00ed\u0161e, ne\u017e na jak\u00e9ho byl kdy p\u0159ipraven katolicismus \u010di protestantismus. Zkreslili jsme poselstv\u00ed tak, \u017ee se prim\u00e1rn\u011b net\u00fdkalo transformace ega, ale osvobozen\u00ed od t\u011blesn\u00e9ho j\u00e1. V\u011bt\u0161inu obav z viny jsme p\u0159esunuli na t\u011blo. Soust\u0159edili jsme se na potla\u010dov\u00e1n\u00ed a trest\u00e1n\u00ed t\u011bla, na to, abychom t\u011blu nedop\u0159\u00e1vali p\u0159\u00edli\u0161 mnoho pot\u011b\u0161en\u00ed, svobody nebo radosti. Nejde o to, \u017ee by tam \u017e\u00e1dn\u00e9 probl\u00e9my nebyly, ale ego se podle m\u00e9ho n\u00e1zoru v z\u00e1padn\u00ed c\u00edrkvi vyv\u00e1zlo bez trestu. Dovolili jsme, aby se ega vymkla kontrole, zat\u00edmco jsme se velmi sna\u017eili vypadat cudn\u011b, sebek\u00e1zn\u011b a ne p\u0159\u00edli\u0161 chamtiv\u011b.\u202f<\/p>\n\n\n\n
K\u0159es\u0165anstv\u00ed v\u011bnovalo skute\u010dn\u00fdm v\u011bcem, o kter\u00fdch Je\u017e\u00ed\u0161 mluvil, v\u011bt\u0161inou jen malou pozornost. M\u00edsto toho m\u00e1me sklon zab\u00fdvat se v\u011bcmi, o kter\u00fdch Je\u017e\u00ed\u0161 nikdy nemluvil. Kdo ale m\u016f\u017ee reformovat k\u0159es\u0165anstv\u00ed krom\u011b Je\u017e\u00ed\u0161e?<\/p>\n\n\n\n
Porozum\u011bn\u00ed Je\u017e\u00ed\u0161ov\u00fdm u\u010den\u00edm o moci je kl\u00ed\u010dem k reform\u011b k\u0159es\u0165anstv\u00ed a dal\u0161\u00edch mocensk\u00fdch struktur:<\/em><\/p>\n\n\n\n Je\u017e\u00ed\u0161 \u0159\u00edk\u00e1 sv\u00fdm n\u00e1sledovn\u00edk\u016fm, \u017ee by nikdy nem\u011bli m\u00edt to, co bychom nazvali dominantn\u00ed moc\u00ed. Naz\u00fdv\u00e1 to \u201epanov\u00e1n\u00edm nad ostatn\u00edmi\u201c: \u201eV\u00edte, \u017ee vl\u00e1dci n\u00e1rod\u016f panuj\u00ed nad nimi\u2026 ale u v\u00e1s to tak nen\u00ed\u201c (Matou\u0161 20:25\u201326). Jak to, \u017ee tolik k\u0159es\u0165an\u016f uv\u011b\u0159ilo, \u017ee n\u00e1bo\u017eenstv\u00ed spo\u010d\u00edv\u00e1 v uplat\u0148ov\u00e1n\u00ed moci nad ostatn\u00edmi? Nic nenasv\u011bd\u010duje tomu, \u017ee by Je\u017e\u00ed\u0161 n\u011bkdy zam\u00fd\u0161lel, aby n\u011bkde existovala vrcholn\u00e1 c\u00edrkevn\u00ed instance s vrcholov\u00fdm, st\u0159edn\u00edm a ni\u017e\u0161\u00edm veden\u00edm. Jako kn\u011bz pat\u0159\u00edm k ni\u017e\u0161\u00edmu veden\u00ed \u2013 a dokonce i my jsme o\u010dek\u00e1vali, \u017ee laici, lid\u00e9 v lavic\u00edch, budou pasivn\u00edmi n\u00e1sledovn\u00edky. To je v naprost\u00e9m rozporu s t\u00edm, co Je\u017e\u00ed\u0161 u\u010dil a o\u010dek\u00e1val. On jasn\u011b d\u00e1v\u00e1 lidem moc t\u00edm, \u017ee jim d\u00e1v\u00e1 vnit\u0159n\u00ed autoritu.\u202f\u202f<\/p>\n\n\n\n Osvobozen\u00ed od ega je osvobozen\u00edm od sv\u011bta forem a obraz\u016f. Je\u017e\u00ed\u0161ov\u00fdm slovem pro to bylo mamon:\u202f\u201eNem\u016f\u017eete slou\u017eit Bohu a mamonu\u201c (Matou\u0161 6:24). Pokud hrajeme hru na vzhled a moc, presti\u017e a majetek, Je\u017e\u00ed\u0161 \u0159\u00edk\u00e1, \u017ee nem\u016f\u017eeme poznat Boha. To je docela absolutn\u00ed! Existuje souvislost mezi na\u0161\u00ed posedlost\u00ed image a t\u00edm, jak moc \u2013 nebo jak m\u00e1lo \u2013 jsme pro\u017eili vnit\u0159n\u00ed \u017eivot.\u202f\u202f<\/p>\n\n\n\n Je\u017e\u00ed\u0161 n\u00e1s tak\u00e9 osvobozuje od ega sv\u00fdmi neust\u00e1l\u00fdmi varov\u00e1n\u00edmi p\u0159ed negativitou a protikladn\u00fdm my\u0161len\u00edm. Obecn\u011b je jeho slovem pro toto osvobozen\u00ed odpu\u0161t\u011bn\u00ed. Dv\u011b t\u0159etiny Je\u017e\u00ed\u0161ova u\u010den\u00ed se p\u0159\u00edmo \u010di nep\u0159\u00edmo t\u00fdkaj\u00ed odpu\u0161t\u011bn\u00ed. \u017d\u00edt v protikladu znamen\u00e1 dr\u017eet v sob\u011b ur\u010ditou m\u00edru z\u00e1\u0161ti nebo nezhojen\u00e9 negativn\u00ed energie, kterou jsme nep\u0159inesli do bo\u017esk\u00e9 p\u0159\u00edtomnosti k transformaci.\u202f\u202f\u202f<\/p>\n\n\n\n Translated with DeepL.com (free version)<\/p>\n\n\n\n Adapted from Richard Rohr, \u201cJesus as Liberator,\u201d ONEING <\/em>13, no. 2, A Living Tradition <\/em>(CAC Publishing, 2025), 54\u201355. Available in print<\/a> or PDF download<\/a>.<\/p>\n\n\n\nReformace se t\u00fdk\u00e1 vnit\u0159n\u00edho \u010dlov\u011bka<\/h4>\n\n\n\n
Nehraj u\u017e hru sv\u011bta, ale Bo\u017e\u00edho kr\u00e1lovstv\u00ed<\/h4>\n\n\n\n
Odpou\u0161t\u011bj<\/h4>\n\n\n\n
Prameny:<\/h6>\n\n\n\n