Pro otce Richarda je Franti\u0161ek z Assisi (1182-1226) z\u00e1\u0159n\u00fdm p\u0159\u00edkladem \u010dlov\u011bka, kter\u00fd „praktikoval to lep\u0161\u00ed“. Franti\u0161ek m\u00edsto spol\u00e9h\u00e1n\u00ed se na soudy a kritiku pochopil s\u00edlu prost\u00e9ho lep\u0161\u00edho zp\u016fsobu \u017eivota: <\/em><\/p>\n\n\n\n B\u016fh dal svat\u00e9ho Franti\u0161ka d\u011bjin\u00e1m v kl\u00ed\u010dov\u00e9m obdob\u00ed, kdy z\u00e1padn\u00ed civilizace za\u010dala sm\u011b\u0159ovat k racionalit\u011b, funk\u010dnosti, konzumu a v\u011b\u010dn\u00e9 v\u00e1lce. Franti\u0161ek byl s\u00e1m voj\u00e1kem a synem obchodn\u00edka s l\u00e1tkami; poch\u00e1zel z kultury, kterou kritizoval, a postavil se t\u011bmto vznikaj\u00edc\u00edm syst\u00e9m\u016fm na po\u010d\u00e1tku jejich dnes ji\u017e osm stolet\u00ed trvaj\u00edc\u00ed sv\u011btov\u00e9 nadvl\u00e1dy. M\u00edsto toho, aby Franti\u0161ek s t\u011bmito syst\u00e9my p\u0159\u00edmo bojoval a riskoval, \u017ee se stane jejich zrcadlov\u00fdm obrazem, prost\u011b d\u011blal v\u011bci jinak. Pr\u00e1v\u011b on je inspirac\u00ed pro tento hlavn\u00ed princip Centra pro akci a kontemplaci:\u202fNejlep\u0161\u00ed kritika \u0161patn\u00e9ho je praxe lep\u0161\u00edho. [1]<\/p>\n\n\n\n Jak poznamenal teolog Adolf Holl (1930-2020), Franti\u0161ek se narodil ve chv\u00edli, kdy lid\u00e9 za\u010dali m\u011b\u0159it \u010das podle hodin nam\u00edsto kosteln\u00edch zvon\u016f. [2] Kdy\u017e k\u0159es\u0165an\u0161t\u00ed p\u0159edstavitel\u00e9 za\u010dali po\u010d\u00edtat, Franti\u0161ek po\u010d\u00edtat p\u0159estal. P\u0159e\u0161el od b\u011b\u017en\u00e9 ekonomie z\u00e1sluh k podivuhodn\u00e9 ekonomii milosti, kde B\u016fh nepo\u010d\u00edt\u00e1, ale pouze bezv\u00fdhradn\u011b d\u00e1v\u00e1.<\/p>\n\n\n\n Kdy\u017e se Evropa za\u010dala centralizovat a organizovat v\u0161e na vysok\u00e9 \u00farovni \u0159\u00edzen\u00ed, Franti\u0161ek jako bo\u017esk\u00fd \u0161ibal \u0159ekl: „Koho to zaj\u00edm\u00e1?“. Kdy\u017e \u0159\u00edmsk\u00fd katolicismus za pape\u017ee Inocence III (1160\/61-1216) dos\u00e1hl v\u00fd\u0161in pape\u017esk\u00e9 a sv\u011btsk\u00e9 moci, Franti\u0161ek odpov\u011bd\u011bl: „Existuje jin\u00fd zp\u016fsob, kter\u00fd je mnohem lep\u0161\u00ed!“. Kdy\u017e jsme zah\u00e1jili styl v\u00fdroby a spot\u0159eby, kter\u00fd nakonec zpusto\u0161il planetu Zemi, rozhodl se milovat Matku Zemi a \u017e\u00edt na n\u00ed jednodu\u0161e a bosky. A Franti\u0161ek to v\u0161echno d\u011blal s „dokonalou radost\u00ed“, kter\u00e1 pramen\u00ed z toho, \u017ee se vzd\u00e1v\u00e1 sv\u00e9ho ega.<\/p>\n\n\n\n Franti\u0161ek se neobt\u011b\u017eoval zpochyb\u0148ovat c\u00edrkevn\u00ed doktr\u00edny a dogmata. Prost\u011b bral v\u00e1\u017en\u011b napodobov\u00e1n\u00ed Krista a sna\u017eil se \u017e\u00edt tak, jak \u017eil Je\u017e\u00ed\u0161. V Legend\u011b z Perugie, jedn\u00e9 z prvn\u00edch zpr\u00e1v o Franti\u0161kovi, p\u0159ipom\u00edn\u00e1 prvn\u00edm brat\u0159\u00edm, \u017ee v\u011bd\u00ed jen tolik, kolik v\u011bd\u00ed.\u202f[3] Jeho d\u016fraz na jedn\u00e1n\u00ed, praxi a \u017eivotn\u00ed styl byl na svou dobu z\u00e1sadn\u00ed a revolu\u010dn\u00ed a je z\u00e1kladem franti\u0161k\u00e1nsk\u00e9 alternativn\u00ed ortodoxie. Franti\u0161ek a Kl\u00e1ra si zamilovali Je\u017e\u00ed\u0161ovu lidskost a pokoru. Je\u017e\u00ed\u0161 pro n\u011b byl n\u011bk\u00fdm, koho je t\u0159eba skute\u010dn\u011b napodobovat, a ne jen uct\u00edvat jako bo\u017esk\u00e9ho.<\/p>\n\n\n\n Prvn\u00ed franti\u0161k\u00e1ni a klarisky cht\u011bli b\u00fdt praktiky evangelia, a ne jen „slovn\u00ed polici\u00ed“, „inspektory“ nebo „muzejn\u00edmi kur\u00e1tory“, jak pape\u017e Franti\u0161ek naz\u00fdv\u00e1 n\u011bkter\u00e9 duchovn\u00ed. Franti\u0161ek i Kl\u00e1ra nab\u00edzeli sv\u00e1 pravidla jako forma vitae neboli formu \u017eivota.\u202fOrtopraxi (spr\u00e1vnou praxi) pova\u017eovali za nezbytnou paralelu a mo\u017en\u00e1 i precedens slovn\u00ed ortodoxie (spr\u00e1vn\u00e9ho u\u010den\u00ed). Historie uk\u00e1zala, \u017ee mnoho 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 p\u0159elo\u017eeno Deepl free. nadpisy p\u0159ekladatel<\/em>\u202f<\/p>\n\n\n\n [1] See \u201cThe Eight Core Principles of the Center for Action and Contemplation<\/a>.\u201d<\/p>\n\n\n\n [2] Adolf Holl,\u202fThe Last Christian<\/em>, trans. Peter Heinegg\u202f(Garden City, NY: Doubleday, 1980), 1. <\/p>\n\n\n\n [3] The Assisi Compilation, [105], in Francis of Assisi: Early Documents<\/em>, vol. 2, The Founder<\/em> (New York: New City Press, 2000), 210. This compilation of early Franciscan texts includes The Legend of Perugia<\/em>. <\/p>\n\n\n\n Adapted from Richard Rohr,\u202fEager to Love: The Alternative Way of Francis of Assisi<\/a><\/em>\u202f<\/em>(Cincinnati, OH: Franciscan Media, 2014), 86\u201387, 200\u2013201; and <\/p>\n\n\n\n Returning to Essentials: Teaching an Alternative Orthodoxy<\/em> (Albuquerque, NM: Center for Action and Contemplation, 2015). Available as CD<\/a> and MP3 download<\/a>.<\/p>\n\n\n\nNejlep\u0161\u00ed kritika \u0161patn\u00e9ho je praxe lep\u0161\u00edho<\/h4>\n\n\n\n
Ekonomi\u00ed milosti<\/h4>\n\n\n\n
Ekonomi\u00ed \u00fact\u011b k Zemi<\/h4>\n\n\n\n
Ekonomi\u00ed Je\u017e\u00ed\u0161e Krista<\/h4>\n\n\n\n
Ekonomi\u00ed praktick\u00e9ho \u017eivota<\/h4>\n\n\n\n
Prameny:<\/h5>\n\n\n\n