Co je sv\u00e1tostn\u00e9 vid\u011bn\u00ed?<\/h4>\n\n\n\n
Jednou z klasick\u00fdch definic sv\u00e1tosti je n\u011bco, co je vn\u011bj\u0161\u00edm, viditeln\u00fdm znamen\u00edm vnit\u0159n\u00ed, neviditeln\u00e9 milosti. V k\u0159es\u0165ansk\u00e9 c\u00edrkvi existuj\u00ed r\u016fzn\u00e9 ritu\u00e1ly, kter\u00e9 jsou pova\u017eov\u00e1ny za sv\u00e1tosti. Katolick\u00e1 c\u00edrkev m\u00e1 sedm sv\u00e1tost\u00ed, zat\u00edmco jin\u00e9 denominace jich maj\u00ed m\u00e9n\u011b. Toto pojet\u00ed sv\u00e1tosti v\u0161ak p\u0159esahuje r\u00e1mec form\u00e1ln\u00edch sv\u00e1tost\u00ed, jako je k\u0159est, man\u017eelstv\u00ed, p\u0159ij\u00edm\u00e1n\u00ed a pomaz\u00e1n\u00ed nemocn\u00fdch. Tento smysl pro sv\u00e1tostnost, zako\u0159en\u011bn\u00fd ve Vt\u011blen\u00ed, roz\u0161i\u0159uje n\u00e1\u0161 pohled na sv\u011bt, tak\u017ee v\u0161echno m\u016f\u017ee b\u00fdt sv\u00e1tost\u00ed, co\u017e znamen\u00e1, \u017ee ka\u017ed\u00fd \u010dlov\u011bk, tvor, rostlina a p\u0159edm\u011bt m\u016f\u017ee b\u00fdt p\u0159\u00edle\u017eitost\u00ed setkat se s n\u011b\u010d\u00edm z Bo\u017e\u00ed p\u0159\u00edtomnosti ve sv\u011bt\u011b. Sv\u00e1tostnost je vlastnost p\u0159\u00edtomn\u00e1 ve stvo\u0159en\u00ed, kter\u00e1 n\u00e1s otev\u00edr\u00e1 posv\u00e1tn\u00e9 p\u0159\u00edtomnosti ve v\u0161ech v\u011bcech. Sv\u00e1tosti zjevuj\u00ed milost.<\/p>\n\n\n\n
Roz\u0161i\u0159 sv\u016fj obzor vid\u011bn\u00ed<\/h4>\n\n\n\n
P\u0159i pohledu touto roz\u0161i\u0159uj\u00edc\u00ed optikou zji\u0161\u0165ujeme, \u017ee \u010d\u00edm v\u00edce p\u011bstujeme d\u016fv\u011brn\u00fd vztah s p\u0159\u00edrodn\u00edm sv\u011btem, t\u00edm v\u00edce objevujeme Bo\u017e\u00ed p\u0159\u00edtomnost. V\u0161echny na\u0161e interakce s p\u0159\u00edrodou mohou b\u00fdt sv\u00e1tostn\u00e9 a v\u0161echny zp\u016fsoby, jak\u00fdmi se p\u0159\u00edroda roz\u0161i\u0159uje k n\u00e1m, jsou tak\u00e9 sv\u00e1tostn\u00e9. Sv\u00e1tostnost prolamuje na\u0161e povrchn\u00ed posedlosti ve sv\u011bt\u011b a vrh\u00e1 n\u00e1s do hloubky Posv\u00e1tna na ka\u017ed\u00e9m kroku. Je to spont\u00e1nn\u00ed p\u0159ipom\u00ednka Bo\u017e\u00ed tvo\u0159iv\u00e9 a expanzivn\u00ed l\u00e1sky, kter\u00e1 n\u00e1s vol\u00e1 k l\u00e1sce za hranicemi. Svat\u00fd Iz\u00e1k Syrsk\u00fd [sedm\u00e9 stolet\u00ed] definuje dobro\u010dinn\u00e9 srdce jako to, „kter\u00e9 ho\u0159\u00ed l\u00e1skou k cel\u00e9mu stvo\u0159en\u00ed, k [lidem], k pt\u00e1k\u016fm, ke zv\u00ed\u0159at\u016fm, k d\u00e9mon\u016fm \u2013 ke v\u0161em tvor\u016fm“. [1]<\/p>\n\n\n\n
Paintner mluv\u00ed o posunu, ke kter\u00e9mu doch\u00e1z\u00ed, kdy\u017e vid\u00edme \u017eivot t\u00edmto zp\u016fsobem:<\/em><\/p>\n\n\n\n Tento objev, \u017ee ka\u017ed\u00fd tvor a ka\u017ed\u00e1 stvo\u0159en\u00e1 v\u011bc m\u016f\u017ee b\u00fdt oknem zjeven\u00ed do bo\u017esk\u00e9 podstaty, je pozv\u00e1nkou k tomu, abychom se st\u00e1le v\u00edce zamilovali do sv\u011bta. Vid\u011bt, \u017ee u\u010ditel\u00e9 milosti existuj\u00ed v\u0161ude, znamen\u00e1 vn\u00e9st do zp\u016fsobu, jak\u00fdm se pohybujeme po sv\u011bt\u011b, smysl pro \u00factu Kdy\u017e se setk\u00e1v\u00e1me s p\u0159\u00edrodou jako se sv\u00e1tost\u00ed, nem\u016f\u017eeme ji ji\u017e objektivizovat. M\u00edsto toho m\u016f\u017eeme vytv\u00e1\u0159et okolnosti, kter\u00e9 tento druh vid\u011bn\u00ed podporuj\u00ed a \u017eiv\u00ed. . . . Sv\u00e1tostn\u00e9 vid\u011bn\u00ed neznamen\u00e1 jen to, \u017ee rosteme v l\u00e1sce k Bo\u017e\u00edm cest\u00e1m v sv\u011bt\u011b, ale tak\u00e9 to, \u017ee roste n\u00e1\u0161 smysl pro sp\u0159\u00edzn\u011bnost se stvo\u0159en\u00edm. . . .<\/p>\n\n\n\n Ve stvo\u0159en\u00ed je c\u00edtit vt\u011blen\u00e1 Bo\u017e\u00ed p\u0159\u00edtomnost, kter\u00e1 se t\u0159pyt\u00ed a odhaluje svatost v\u0161ech v\u011bc\u00ed. V\u0161imn\u011bte si, jak va\u0161e smysly o\u017e\u00edvaj\u00ed, kdy\u017e se proch\u00e1z\u00edte sv\u011btem s v\u011bdom\u00edm jeho sv\u00e1tostn\u00e9 povahy. Co v\u00e1m va\u0161e o\u010di, u\u0161i, nos, \u00fasta a k\u016f\u017ee prozrazuj\u00ed o tom, jak je B\u016fh \u017eiv\u00fd ve sv\u011bt\u011b kolem v\u00e1s?<\/p>\n\n\n\n K p\u0159ekladu \u010d\u00e1ste\u010dn\u011b pou\u017eito www.DeepL.com\/Translator (free version)<\/p>\n\n\n\n [1] See Hilarion Alfeyev, The Spiritual World of Isaac the Syrian<\/u><\/em> (Kalamazoo, MI: Cistercian Publications, 2000), 43.<\/p>\n\n\n\n Christine Valters Paintner, Earth, Our Original Monastery: Cultivating Wonder and Gratitude through Intimacy with Nature<\/u><\/em> (Notre Dame, IN: Sorin Books, 2020), 93\u201394, 106.<\/p>\n\n\n\n Image credit:<\/strong> Patricia Duncan, Flight of Lesser Sandhill Cranes<\/em> (detail), 1975, photograph<\/u><\/a>, Nebraska, public domain, National Archives. Morgan Winston, Bread and Goblet of Juice for Communion<\/em> (detail), 2020, photograph<\/u><\/a>, Florida, free use. Jenna Keiper, Winter Trees<\/em> (detail), 2021, photograph, Washington, used with permission. Jenna Keiper & Leslye Colvin, 2022, triptych art, United States.<\/p>\n\n\n\n This week\u2019s images appear 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:<\/strong> God\u2019s sacramental reality is much bigger and more ordinary than what we often consider \u201choly.\u201d The Divine Presence is found in bread, wine, a sedge of sandhill cranes, and trees in winter.<\/em><\/p>\n","protected":false},"excerpt":{"rendered":" Ve stvo\u0159en\u00ed je c\u00edtit vt\u011blen\u00e1 Bo\u017e\u00ed p\u0159\u00edtomnost, kter\u00e1 se t\u0159pyt\u00ed a odhaluje svatost v\u0161ech v\u011bc\u00ed. V\u0161imn\u011bte si, jak va\u0161e smysly o\u017e\u00edvaj\u00ed, kdy\u017e se proch\u00e1z\u00edte sv\u011btem s v\u011bdom\u00edm jeho sv\u00e1tostn\u00e9 povahy. Co v\u00e1m va\u0161e o\u010di, u\u0161i, nos, \u00fasta a k\u016f\u017ee prozrazuj\u00ed o tom, jak je B\u016fh \u017eiv\u00fd ve sv\u011bt\u011b kolem v\u00e1s?<\/p>\n","protected":false},"author":1,"featured_media":4037,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[198],"tags":[439],"class_list":["post-4074","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-richard-rohr-ofm-centrum-pro-zivot-a-rozjimani","tag-svatosti","latest_post"],"_links":{"self":[{"href":"https:\/\/www.frantiskani.cz\/index.php\/wp-json\/wp\/v2\/posts\/4074","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.frantiskani.cz\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.frantiskani.cz\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.frantiskani.cz\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.frantiskani.cz\/index.php\/wp-json\/wp\/v2\/comments?post=4074"}],"version-history":[{"count":3,"href":"https:\/\/www.frantiskani.cz\/index.php\/wp-json\/wp\/v2\/posts\/4074\/revisions"}],"predecessor-version":[{"id":4078,"href":"https:\/\/www.frantiskani.cz\/index.php\/wp-json\/wp\/v2\/posts\/4074\/revisions\/4078"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.frantiskani.cz\/index.php\/wp-json\/wp\/v2\/media\/4037"}],"wp:attachment":[{"href":"https:\/\/www.frantiskani.cz\/index.php\/wp-json\/wp\/v2\/media?parent=4074"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.frantiskani.cz\/index.php\/wp-json\/wp\/v2\/categories?post=4074"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.frantiskani.cz\/index.php\/wp-json\/wp\/v2\/tags?post=4074"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}V\u0161echno stvo\u0159en\u00ed n\u00e1m nab\u00edz\u00ed zp\u0159\u00edzn\u011bnost<\/h4>\n\n\n\n
Ve stvo\u0159en\u00ed je c\u00edtit vt\u011blen\u00e1 Bo\u017e\u00ed p\u0159\u00edtomnost<\/h4>\n\n\n\n
Prameny:<\/h5>\n\n\n\n