Franti\u0161k\u00e1nsk\u00fd teolog Ilia Delio p\u00ed\u0161e: Bo\u017e\u00ed L\u00e1ska je st\u0159edem v\u011b\u010dn\u00e9 a nev\u00fdslovn\u00e9 touhy se modlit :<\/em><\/p>\n\n\n\n Pramen\u00ed z touhy lidsk\u00e9ho srdce po Bohu. Modlitba je na\u0161e p\u0159\u00e1n\u00ed a na\u0161e touha po vztahu s Bohem a z\u00e1rove\u0148 tak\u00e9 to, \u017ee B\u016fh vn\u00edm\u00e1 na\u0161\u00ed touhy a i on m\u00e1 touhou b\u00fdt s n\u00e1mi ve spole\u010denstv\u00ed. Duchovn\u00ed myslitel Augustin z Hippo [354\u2013430] zachytil touhu lidsk\u00e9ho srdce v textu P\u0159izn\u00e1n\u00ed<\/em>: „Stvo\u0159il jsi n\u00e1s pro sebe a na\u0161e srdce je neklidn\u00e9, dokud v tob\u011b nespo\u010d\u00edv\u00e1.“ [1] Tou\u017e\u00edme po Bohu, proto\u017ee jsme J\u00edm stvo\u0159eni. Na\u0161e touha po n\u011bm je zdrojem na\u0161\u00ed nad\u011bje v Bohu, ale z\u00e1rove\u0148 i obava mu cele podlehnout. Modlitba n\u00e1s probouz\u00ed do skute\u010dnosti, \u017ee chceme-li naplnit sv\u016fj \u017eivot, mus\u00edme spo\u010dinout v Bohu.<\/p>\n\n\n\n B\u016fh se raduje ze v\u0161eho stvo\u0159en\u00ed a z\u00e1rove\u0148 ka\u017ed\u00e9ho z n\u00e1s osobn\u011b miluje. B\u016fh tou\u017e\u00ed ve mn\u011b d\u00fdchat , b\u00fdt s duchem m\u00e9ho \u017eivota, doslova mne vt\u00e1hnout do plnosti \u017eivota. Kdy\u017e se modl\u00edm \u2013 kdy\u017e d\u00fdch\u00e1m s Bohem \u2013 st\u00e1v\u00e1m se sou\u010d\u00e1st\u00ed intimn\u00edho Bo\u017e\u00edho \u017eivota. <\/p>\n\n\n\n Franti\u0161k\u00e1nsk\u00fd teolog svat\u00fd Bonaventura [asi 1217\u20131274] napsal ve sv\u00e9m d\u00edle Vnit\u0159n\u00ed monolog<\/em>, „[B\u016fh] je ten, kdo je v\u00e1m bl\u00ed\u017e ne\u017e jste vy sami sob\u011b.“ [2] Modlitba znamen\u00e1 p\u0159ijmout Boha do na\u0161eho d\u016fv\u011brn\u00e9ho prostoru v na\u0161ich \u017eivotech, P\u0159ijmout Boha, kter\u00fd je v\u011brn\u00fd ve sv\u00e9 l\u00e1sce, a to i kdy\u017e se sv\u011bt kolem n\u00e1s rozpad\u00e1.<\/p>\n\n\n\n Franti\u0161k\u00e1nsk\u00fd teolog Ilia Delio: Sd\u00edlet se s Bohem v modlitb\u011b je tak\u00e9 o riziku a zranitelnosti a o ovoci, kter\u00e9 p\u0159in\u00e1\u0161\u00ed:<\/em><\/p>\n\n\n\n Modlit se znamen\u00e1 otev\u0159\u00edt sebe k Bohu, kter\u00fd v n\u00e1s p\u0159eb\u00fdv\u00e1. Znamen\u00e1 to p\u0159ed Bohem nic neskr\u00fdvat a \u00fapln\u011b v\u0161echno s Bohem sd\u00edlet. Pouze Bo\u017e\u00ed milost n\u00e1m m\u016f\u017ee umo\u017enit, abychom se zbavili sv\u00fdch strach\u016f a abychom dovolili Bohu n\u00e1s prov\u00e1zet cel\u00fdm \u017eivotem. Prav\u00e1 modlitba je proto z\u00e1kladem \u017eivota v Bohu. <\/p>\n\n\n\n Obr\u00e1cen\u00ed je milost, kter\u00e1 otev\u00edr\u00e1 na\u0161e srdce a pom\u016f\u017ee n\u00e1m abychom si uv\u011bdomili pokornou Bo\u017e\u00ed p\u0159\u00edtomnost v na\u0161em \u017eivot\u011b. Modlitba srdce je neust\u00e1l\u00e1 modlitba, kdy B\u016fh spolu s n\u00e1mi d\u00fdch\u00e1 a je v na\u0161em srdci. Vnit\u0159n\u00ed \u017eivot v Bohu je na\u0161\u00ed cestou abychom poznali sebe. V modlitb\u011b a skrze ni objevujeme sv\u00e9 prav\u00e9 j\u00e1. J\u00e1, kter\u00e9 v n\u00e1s stvo\u0159il B\u016fh.<\/p>\n\n\n\n \u017divot v Bohu je p\u0159\u00edle\u017eitost\u00ed pro\u017e\u00edt dobrodru\u017estv\u00edm l\u00e1sky. Bohu\u017eel se \u010dasto spokoj\u00edme jen s pr\u016fm\u011brnost\u00ed. M\u00e1me zaveden\u00fd syst\u00e9m ka\u017edodenn\u00edch modliteb, ale nejsme ochotni nebo schopni odevzdat se Bohu cele. Jestli\u017ee se zabydl\u00edme v pr\u016fm\u011brnosti jestli\u017ee se spokoj\u00edme jen s n\u011b\u010d\u00edm men\u0161\u00edm, ne\u017e je B\u016fh, na\u0161e srdce bude i nad\u00e1le neklidn\u00e9 a nenapln\u011bn\u00e9. Modlitba je dynamick\u00fd, \u017eivotod\u00e1rn\u00fd vztah s Bohem. Vztahem rosteme hluboko v Bo\u017e\u00edm slov\u011b. St\u00e1v\u00e1me se siln\u011bj\u0161\u00edmi v Bo\u017e\u00ed milosti. M\u00e1me svobodu sn\u00edt o Bo\u017e\u00ed l\u00e1sce, sn\u00edt o tom co si neum\u00edme ani p\u0159edstavit.<\/p>\n\n\n\n [1] The Confessions of Saint Augustine<\/u><\/em>, trans. John K. Ryan (Garden City, NY: Image Books, 1960), 43.<\/p>\n\n\n\n [2] Bonaventure, \u201cSoliloquy on the Four Spiritual Exercises,\u201d in The Works of Bonaventure: Cardinal, Seraphic Doctor, and Saint, vol. 3, Opuscula, trans. Jos\u00e9 de Vinck (Paterson, NJ: St. Anthony Guild Press, 1966), 44.<\/p>\n\n\n\n Ilia Delio, Ten Evenings with God (Liguori, MO: Liguori Publications, 2008), 15, 17. <\/p>\n\n\n\n Image credit:<\/u><\/strong> Barbara Holmes, Untitled 14 & 21<\/u><\/em> (detail), 2021, photograph, United States, used with permission. Abel Marquez, Lady Praying<\/u><\/em>, 2020 (detail), photograph<\/u><\/a>, free use<\/u><\/a>. Jenna Keiper and Leslye Colvin, 2021, triptych art, United States.<\/p>\n\n\n\n The creative team at CAC sent a single-use camera to core teacher Dr. Barbara Holmes as part of an exploration into contemplative photography. Her photos are featured here together with other images in a form inspired by early Christian\/Catholic triptych art: a threefold form that tells a unified story. <\/p>\n\n\n\n Image inspiration:<\/u><\/strong> Sometimes we don’t have the energy to climb the stairs or jump off the dock. Wherever we are in this moment: in community, in solitude, in joy, in sorrow, with motivation or with great exhaustion\u2026 God meets us here.<\/u><\/em><\/p>\n\n\n\n CAC denn\u00ed texty zde<\/a><\/p>\n\n\n\nModlitba je touha po Bohu<\/h4>\n\n\n\n
Modlitba je touha Boha po n\u00e1s<\/h4>\n\n\n\n
Modlitba je Bo\u017e\u00ed bl\u00edzkost v n\u00e1s<\/h4>\n\n\n\n
Modlitba je riziko vedouc\u00ed k r\u016fstu<\/h4>\n\n\n\n
Modlitba je naprost\u00e1 d\u016fv\u011bra v Boha<\/h4>\n\n\n\n
Modlitba srdce prob\u00edh\u00e1 cel\u00fd den a den po dni<\/h4>\n\n\n\n
Modlitba je dobrodru\u017estv\u00ed i riziko l\u00e1sky<\/h4>\n\n\n\n
Prameny<\/h5>\n\n\n\n