Otec Richard p\u00ed\u0161e o tom, jak radik\u00e1ln\u00ed zm\u011bna \u017eivotn\u00edho stylu je j\u00e1drem franti\u0161k\u00e1nsk\u00e9 spirituality a Je\u017e\u00ed\u0161ova evangelia:<\/em><\/p>\n\n\n\n Proto\u017ee s\u00e1m Je\u017e\u00ed\u0161 byl pokorn\u00fd a chud\u00fd, Franti\u0161ek u\u010dinil z \u010dist\u00e9ho a prost\u00e9ho napodobov\u00e1n\u00ed Je\u017e\u00ed\u0161e sv\u016fj \u017eivotn\u00ed program. Ve skute\u010dnosti to \u010dasto d\u011blal a\u017e absurdn\u011b doslovn\u00fdm zp\u016fsobem. Byl fundamentalistou – ne co se t\u00fd\u010de doktrin\u00e1ln\u00edho P\u00edsma, ale co se t\u00fd\u010de \u017eivotn\u00edho stylu: nic si neber na cestu, jez, co ti p\u0159edlo\u017e\u00ed, pracuj za svou mzdu, nenos boty. To je pro v\u011bt\u0161inu k\u0159es\u0165an\u016f st\u00e1le revolu\u010dn\u00ed my\u0161len\u00ed, a\u010dkoli je to samotn\u00e1 „d\u0159e\u0148 evangelia“, abychom pou\u017eili Franti\u0161kovu vlastn\u00ed fr\u00e1zi. [1] Franti\u0161ek v\u011bd\u011bl, \u017ee lid\u00e9 maj\u00ed v\u011bt\u0161\u00ed sklon \u017e\u00edt v nov\u00fdch zp\u016fsobech my\u0161len\u00ed ne\u017e myslet v nov\u00fdch zp\u016fsobech \u017eivota. (To je jedna ze z\u00e1kladn\u00edch z\u00e1sad CAC.)<\/p>\n\n\n\n „Kdy\u017e jsme slab\u00ed, jsme siln\u00ed“ (2 Kor 12,10) mohlo b\u00fdt mottem prvn\u00edch franti\u0161k\u00e1n\u016f. V dev\u00e1t\u00e9 kapitole sv\u00e9 prvn\u00ed \u0159ehole Franti\u0161ek napsal: „Mus\u00ed se radovat, kdy\u017e \u017eij\u00ed mezi lidmi pova\u017eovan\u00fdmi za m\u00e1lo hodnotn\u00e9. . . .“ [2] Z biblick\u00e9ho hlediska odr\u00e1\u017eeli primitivn\u00ed a praktick\u00e9 k\u0159es\u0165anstv\u00ed, kter\u00e9 najdeme v Jakubov\u011b listu, a mystiku v\u00fdchodn\u00ed c\u00edrkve zalo\u017eenou na srdci. Zat\u00edmco v\u011bt\u0161ina mu\u017esk\u00fdch franti\u0161k\u00e1n\u016f se nakonec stala klerikalizovan\u00fdmi a \u0159\u00e1dn\u00fdmi c\u00edrkevn\u00edky, my jsme tak neza\u010d\u00ednali.<\/p>\n\n\n\n Radik\u00e1ln\u011bj\u0161\u00ed formy k\u0159es\u0165anstv\u00ed nikdy dlouho nevzkv\u00e9taly, po\u010d\u00ednaje samotn\u00fdmi Letnicemi a prvn\u00edm „spole\u010dn\u00fdm sd\u00edlen\u00edm v\u0161ech v\u011bc\u00ed“ (Sk 2,44-45): pou\u0161tn\u00ed otcov\u00e9 a matky, prvn\u00ed kelt\u0161t\u00ed mni\u0161i a spole\u010denstv\u00ed v\u011b\u0159\u00edc\u00edch d\u00e1le v d\u011bjin\u00e1ch a\u017e po katolick\u00e9 d\u011bln\u00edky a komunitu Sant’Egidio v na\u0161\u00ed dob\u011b. Pokud se takov\u00e9 skupiny siln\u011b institucionalizuj\u00ed – dokonce i pr\u00e1vn\u011b -, b\u00fdvaj\u00ed kr\u00e1tkodob\u00e9 nebo velmi mal\u00e9, ale v\u017edy jsou to \u00fa\u017easn\u00e9 experimenty, kter\u00e9 jsou v\u00fdzvou pro n\u00e1s ostatn\u00ed. Jsou v\u017edy jako nov\u00fd pokoj s nov\u00fdm pohledem, kter\u00fd n\u00e1m ostatn\u00edm nab\u00edz\u00ed z\u00e1sadn\u00ed \u00fahel pohledu, kter\u00fd jsme ztratili.<\/p>\n\n\n\n Prvn\u00ed franti\u0161k\u00e1ni a klarisky cht\u011bli b\u00fdt praktiky evangelia a ne pouh\u00fdmi „inspektory“ nebo „muzejn\u00edmi kur\u00e1tory“, jak n\u011bkter\u00e9 duchovn\u00ed naz\u00fdv\u00e1 pape\u017e Franti\u0161ek. Franti\u0161ek i Kl\u00e1ra nab\u00edzeli sv\u00e1 Pravidla jako forma vitae neboli „formu \u017eivota“, abychom pou\u017eili jejich vlastn\u00ed slova. Pova\u017eovali ortopraxi („spr\u00e1vnou praxi“) za nezbytnou paralelu a mo\u017en\u00e1 i precedens k pouh\u00e9 verb\u00e1ln\u00ed ortodoxii („spr\u00e1vn\u00e9mu u\u010den\u00ed“), nikoli za nepovinn\u00fd dopln\u011bk \u010di mo\u017en\u00fd d\u016fsledek. Historie uk\u00e1zala, \u017ee pom\u011brn\u011b velk\u00e9 procento k\u0159es\u0165an\u016f se nikdy nedostane k praktick\u00fdm d\u016fsledk\u016fm sv\u00e9 v\u00edry! „Pro\u010d ned\u011bl\u00e1te to, \u010demu \u0159\u00edk\u00e1te, \u017ee v\u011b\u0159\u00edte?“ pt\u00e1 se prorok v\u017edy.<\/p>\n\n\n\n Franti\u0161k\u00e1nsk\u00e1 \u0161kola na\u0161la zp\u016fsob, jak b\u00fdt velmi tradi\u010dn\u00ed a z\u00e1rove\u0148 velmi revolu\u010dn\u00ed, kdy\u017e kladla d\u016fraz na praxi p\u0159ed teori\u00ed. J\u00e1drem jejich ortopraxe byla praxe v\u011bnovan\u00e1 r\u016fzn\u00fdm v\u011bcem (p\u0159\u00edrod\u011b, lidem na okraji, poko\u0159e, putov\u00e1n\u00ed, \u017eebrot\u011b, misii) nam\u00edsto opev\u0148ov\u00e1n\u00ed dom\u00e1c\u00ed z\u00e1kladny. Sna\u017eili se \u017e\u00edt evangelia „bez pozl\u00e1tka“, jak \u0159\u00edk\u00e1 Franti\u0161ek. [3]<\/p>\n\n\n\n Translated with www.DeepL.com\/Translator (free version)<\/em><\/p>\n\n\n\n [1] Thomas of Celano, The Remembrance of the Desire of a Soul, 2nd book, chap. 158, in Francis of Assisi: Early Documents<\/em>, vol. 2, The Founder (New York: New City Press, 2000), 380.<\/p>\n\n\n\n [2] Francis of Assisi, The Earlier Rule<\/em>, chap. 9, in Francis of Assisi: Early Documents<\/em>, vol. 1, The Saint<\/em> (New York: New City Press, 1999), 70.<\/p>\n\n\n\n [3] Francis of Assisi, The Testament<\/em>, 39, in Francis of Assisi: Early Documents<\/em>, vol. 1, The Saint<\/em>, 127. <\/p>\n\n\n\n Adapted from Richard Rohr, Eager to Love: The Alternative Way of Francis of Assisi<\/em><\/a> (Cincinnati: Franciscan Media, 2014), 84\u201387.<\/p>\n\n\n\n\u017d\u00edt nov\u00fdm zp\u016fsobem<\/h4>\n\n\n\n
Mystika sv. Franti\u0161ka byla zalo\u017een\u00e1 na srdci<\/h4>\n\n\n\n
\u00a0Experimenty mohou b\u00fdt dobrou cestou<\/h4>\n\n\n\n
\u00a0Najde\u0161 cestu z\u00a0u\u010den\u00ed do praxe?<\/h4>\n\n\n\n
\u017d\u00edt evangelium bez pozl\u00e1tka<\/h4>\n\n\n\n
Prameny:<\/h5>\n\n\n\n