\u0158eck\u00fd pravoslavn\u00fd teolog John Chryssavgis p\u0159irovn\u00e1v\u00e1 stvo\u0159en\u00ed k „ikon\u011b . . . zjeven\u00ed Boha ve sv\u011bt\u011b a existence sv\u011bta v Bo\u017e\u00ed p\u0159\u00edtomnosti.“ [1] P\u00ed\u0161e:<\/em><\/p>\n\n\n\n Tak jako je Duch „vzduchem“, kter\u00fd d\u00fdch\u00e1 cel\u00fd sv\u011bt, tak i Zem\u011b je „zem\u00ed“, kterou v\u0161ichni sd\u00edl\u00edme. Kdyby B\u016fh nebyl p\u0159\u00edtomen v hustot\u011b m\u011bsta, v kr\u00e1se lesa nebo v p\u00edsku pou\u0161t\u011b, pak by B\u016fh nebyl p\u0159\u00edtomen. ani v nebi. Tak\u017ee pokud dnes skute\u010dn\u011b existuje vize, kter\u00e1 je schopna p\u0159ekonat- mo\u017en\u00e1 i prom\u011bnit – v\u0161echna n\u00e1rodn\u00ed a denomina\u010dn\u00ed nap\u011bt\u00ed, m\u016f\u017ee to b\u00fdt vize na\u0161eho \u017eivotn\u00edho prost\u0159ed\u00ed ch\u00e1pan\u00e9ho jako sv\u00e1tost Ducha. Dech Ducha probouz\u00ed sv\u00e1tostnost p\u0159\u00edrody a prop\u016fj\u010duje j\u00ed v\u016fni vzk\u0159\u00ed\u0161en\u00ed. [2]<\/p>\n\n\n\n V\u0161echno je n\u011bjak\u00fdm zp\u016fsobem sv\u00e1tostn\u00e9. V\u0161e z\u00e1vis\u00ed na vn\u00edmavosti a otev\u0159enosti na\u0161ich srdc\u00ed. Nic nen\u00ed sekul\u00e1rn\u00ed nebo prof\u00e1nn\u00ed; nic nen\u00ed pohansk\u00e9 nebo ciz\u00ed. . . . Kdyby B\u016fh nebyl hmatateln\u011b p\u0159\u00edstupn\u00fd v samotn\u00e9 pozemskosti tohoto sv\u011bta, pak by [B\u016fh] nebyl miluj\u00edc\u00edm, i kdy\u017e transcendentn\u00edm autorem vesm\u00edru. To je jist\u011b d\u016fsledek z\u00e1kladu k\u0159es\u0165ansk\u00e9 v\u00edry, toti\u017e \u017ee „Slovo p\u0159ijalo [nebo se stalo] t\u011blem (Jan 1:14), co\u017e jsme v\u0161ichni p\u0159\u00edli\u0161 \u010dasto v redukcionistick\u00fd zp\u016fsob, ch\u00e1pat jako „stal se \u010dlov\u011bkem“ . . . Pokud Krista nelze objevit „v nejmen\u0161\u00edm z jeho brat\u0159\u00ed“ (Mt 25,40) a v nejmen\u0161\u00ed \u010d\u00e1ste\u010dce hmoty, pak je p\u0159\u00edli\u0161 vzd\u00e1len <\/em>hmot\u011b<\/em> [zv\u00fdrazn\u011bn\u00ed dopln\u011bno]. Existuje n\u00e1dhern\u00fd v\u00fdrok p\u0159ipisovan\u00fd Je\u017e\u00ed\u0161i, kter\u00fd vyjad\u0159uje skute\u010dnost jeho v\u0161udyp\u0159\u00edtomnosti:<\/p>\n\n\n\n „Zvedn\u011bte k\u00e1men a tam m\u011b najde\u0161, roz\u0161t\u00edpe\u0161 d\u0159evo a j\u00e1 jsem tam.“ [3] [4]<\/p>\n\n\n\n Chryssavgis, jeho\u017e st\u0159edobodem je pravoslavn\u00e1 teologie, vyb\u00edz\u00ed v\u0161echny k\u0159es\u0165any k p\u00e9\u010di o zemi jako v\u00fdrazu na\u0161\u00ed v\u00edry:<\/em><\/p>\n\n\n\n Bez ohledu na to, jak pe\u010dliv\u011b se [lid\u00e9] sna\u017eili podporovat materi\u00e1ln\u00ed prosperitu a sob\u011bsta\u010dnost, je nyn\u00ed jasn\u00e9, \u017ee se na povrchu zem\u011b objevily v\u00e1\u017en\u00e9 „trhliny“ a „zlomy“. . . . Obraz Boha ve stvo\u0159en\u00ed byl rozbit. Bo\u017e\u00ed tv\u00e1\u0159 na sv\u011bt\u011b byla zkreslena. Celistvost p\u0159irozen\u00e9ho \u017eivota byla rozt\u0159\u00ed\u0161t\u011bna. P\u0159esto jsme pr\u00e1v\u011b v tomto rozbit\u00e9m sv\u011bt\u011b povol\u00e1ni k tomu, abychom rozpoznali starostlivou povahu Stvo\u0159itele a objevili sv\u00e1tostnou povahu stvo\u0159en\u00ed. . . .<\/p>\n\n\n\n C\u00edlem je podn\u00edtit osobn\u00ed a spole\u010denskou prom\u011bnu p\u0159i rozhodov\u00e1n\u00ed, kter\u00e9 respektuje stvo\u0159en\u00ed jako sv\u00e1tost. Takov\u00e1 prom\u011bna je mo\u017en\u00e1 pouze skrze bo\u017eskou milost, energii Ducha svat\u00e9ho, tvo\u0159ivou a motivuj\u00edc\u00ed s\u00edlu pro v\u0161echny a v\u0161echno. [5]<\/p>\n\n\n\n [1] John Chryssavgis, \u201cThe World of the Icon and Creation\u201d in Christianity and Ecology: Seeking the Well-Being of Earth and Humans<\/u><\/em>, ed. Dieter T. Hessel and Rosemary Radford Ruether (Boston, MA: Harvard University Press, 2000), 84.<\/p>\n\n\n\n [2] Chryssavgis, \u201cThe World of the Icon and Creation,\u201d 91.<\/p>\n\n\n\n [3] Joachim Jeremias, Unknown Sayings of Jesus<\/u><\/em>, trans. Reginald H. Fuller (New York: Macmillan, 1957), 95. <\/p>\n\n\n\n [4] Chryssavgis, \u201cThe World of the Icon and Creation,\u201d 90.<\/p>\n\n\n\n [5] John Chryssavgis, Creation as Sacrament: Reflections on Ecology and Spirituality<\/u><\/em> (New York: Bloomsbury Publishing, 2019), 1, 2. <\/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":" Obraz Boha ve stvo\u0159en\u00ed byl rozbit. Bo\u017e\u00ed tv\u00e1\u0159 na sv\u011bt\u011b byla zkreslena. Celistvost p\u0159irozen\u00e9ho \u017eivota byla rozt\u0159\u00ed\u0161t\u011bna. P\u0159esto jsme pr\u00e1v\u011b v tomto rozbit\u00e9m sv\u011bt\u011b povol\u00e1ni k tomu, abychom rozpoznali starostlivou povahu Stvo\u0159itele a objevili sv\u00e1tostnou povahu stvo\u0159en\u00ed. . . .<\/p>\n","protected":false},"author":1,"featured_media":4037,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6],"tags":[362,437,440],"class_list":["post-4085","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-frantiskanskarodina","tag-promena","tag-svatostny-princip","tag-zivotni-prostredi","latest_post"],"_links":{"self":[{"href":"https:\/\/www.frantiskani.cz\/index.php\/wp-json\/wp\/v2\/posts\/4085","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=4085"}],"version-history":[{"count":2,"href":"https:\/\/www.frantiskani.cz\/index.php\/wp-json\/wp\/v2\/posts\/4085\/revisions"}],"predecessor-version":[{"id":4088,"href":"https:\/\/www.frantiskani.cz\/index.php\/wp-json\/wp\/v2\/posts\/4085\/revisions\/4088"}],"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=4085"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.frantiskani.cz\/index.php\/wp-json\/wp\/v2\/categories?post=4085"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.frantiskani.cz\/index.php\/wp-json\/wp\/v2\/tags?post=4085"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Co m\u016f\u017ee prom\u011bnit n\u00e1\u0161 p\u0159\u00edstup k Zemi?<\/h4>\n\n\n\n
Mo\u017en\u00e1 my\u0161lenka, \u017ee \u017eivotn\u00ed prost\u0159ed\u00ed je cel\u00e9 sv\u00e1tostn\u00e9<\/h4>\n\n\n\n
Uv\u011bdomit si, \u017ee starost o zemi je v\u00fdrazem na\u0161\u00ed v\u00edry<\/h4>\n\n\n\n
Respektovat p\u0159\u00edtomnost Ducha svat\u00e9ho ve v\u0161em<\/h4>\n\n\n\n
Prameny:<\/h5>\n\n\n\n