Tento t\u00fdden se denn\u00ed meditace zam\u011b\u0159uj\u00ed na t\u0159et\u00ed ze sedmi t\u00e9mat alternativn\u00ed ortodoxie CAC: <\/em><\/p>\n\n\n\n Pro ty, kdo vid\u00ed do hloubky, existuje pouze jedna realita. Z d\u016fvodu Vt\u011blen\u00ed neexistuje pravdiv\u00fd rozd\u00edl mezi posv\u00e1tn\u00fdm a prof\u00e1nn\u00edm. [1] <\/p>\n\n\n\n Otec Richard Rohr nach\u00e1z\u00ed v P\u00edsmu, stvo\u0159en\u00ed a sv\u00e9 franti\u0161k\u00e1nsk\u00e9 tradici ozv\u011bnu tohoto t\u00e9matu:\u202f<\/em><\/p>\n\n\n\n Vyr\u016fstal jsem, jako asi mnoz\u00ed z n\u00e1s, s jazykem p\u0159irozen\u00e9ho a nadp\u0159irozen\u00e9ho nebo posv\u00e1tn\u00e9ho a prof\u00e1nn\u00edho. U\u010dili n\u00e1s, \u017ee existuj\u00ed dobr\u00e9 a \u0161patn\u00e9 v\u011bci. Ve skute\u010dnosti bylo toto rozd\u011blen\u00ed – v\u00edra, \u017ee sv\u011bt se d\u011bl\u00ed na dobr\u00fd nebo \u0161patn\u00fd – v p\u00e1t\u00e9m stolet\u00ed odsouzeno jako hereze zvan\u00e1 manicheismus. Je\u017e\u00ed\u0161 toto absolutn\u00ed d\u011blen\u00ed p\u0159ekonal t\u00edm, \u017ee spojil posv\u00e1tn\u00e9 a prof\u00e1nn\u00ed dohromady. Spojil v sob\u011b duchovn\u00ed a hmotn\u00e9, bo\u017esk\u00e9 a lidsk\u00e9. Je oboj\u00edm z\u00e1rove\u0148. Jakmile se setk\u00e1me s Kristov\u00fdm tajemstv\u00edm, pozn\u00e1me, \u017ee existuje jen jedna Skute\u010dnost. Sv\u011bt u\u017e nem\u016f\u017eeme d\u011blit na p\u0159irozen\u00fd a nadp\u0159irozen\u00fd nebo posv\u00e1tn\u00fd a prof\u00e1nn\u00ed. V\u0161e je nadp\u0159irozen\u00e9 a posv\u00e1tn\u00e9. [2]<\/p>\n\n\n\n Posv\u00e1tno je ustanoveno od sam\u00e9ho po\u010d\u00e1tku stvo\u0159en\u00ed a je univerz\u00e1ln\u00ed. N\u011bkdy jsme tuto p\u016fvodn\u00ed skute\u010dnost naz\u00fdvali „p\u0159irozen\u00fdm z\u00e1konem“, \u010d\u00edm\u017e jsme potvrzovali, \u017ee v\u011bci maj\u00ed vrozenou dobrotu a v\u00fdvoj. Genesis ji naz\u00fdv\u00e1 Bo\u017e\u00edm „obrazem a podobou“ (Genesis 1,26). Apo\u0161tol Petr to kone\u010dn\u011b ch\u00e1pe, kdy\u017e \u0159\u00edk\u00e1: „B\u016fh mi dal jasn\u011b najevo, \u017ee nesm\u00edm nikoho naz\u00fdvat poskvrn\u011bn\u00fdm nebo ne\u010dist\u00fdm“ (Sk 10,28). Pavel to \u0159\u00edk\u00e1 jednou stru\u010dnou v\u011btou: „Od chv\u00edle, kdy B\u016fh stvo\u0159il sv\u011bt, je v\u011b\u010dn\u00e1 Bo\u017e\u00ed moc a bo\u017estv\u00ed – jakkoli neviditeln\u00e9 – na v\u011bcech, kter\u00e9 B\u016fh stvo\u0159il, vid\u011bt rozumem“ (\u0158\u00edman\u016fm 1,20).<\/p>\n\n\n\n \u017dijeme v okouzluj\u00edc\u00edm vesm\u00edru. P\u0159ed lidsk\u00fdm vt\u011blen\u00edm Boha v Je\u017e\u00ed\u0161i existovalo podle Genesis (1,3-25) prvn\u00ed a p\u016fvodn\u00ed vt\u011blen\u00ed prost\u0159ednictv\u00edm sv\u011btla, vody, zem\u011b, slunce, m\u011bs\u00edce, hv\u011bzd, rostlin, strom\u016f, ovoce, pt\u00e1k\u016f, had\u016f, dobytka, ryb a „v\u0161elik\u00e9 zv\u011b\u0159e“. [3]<\/p>\n\n\n\n Franti\u0161k\u00e1nsk\u00fd teolog svat\u00fd Bonaventura (asi 1217-1274), navazuj\u00edc\u00ed na Je\u017e\u00ed\u0161ovo vt\u011blen\u00ed a Franti\u0161kovu l\u00e1sku k cel\u00e9 p\u0159\u00edrod\u011b, vid\u011bl ve v\u0161em stopy \u010di otisky Boha. Cel\u00fd sv\u011bt je „vt\u011blen\u00edm“ Bo\u017e\u00edho tajemstv\u00ed, ba p\u0159\u00edmo „Bo\u017e\u00edm t\u011blem“ (viz \u0158\u00edm 8, 19-23). Je\u017e\u00ed\u0161 je mikrokosmem makrokosmu, hologramem celku, korporativn\u00ed osobnost\u00ed lidstva – jin\u00fdmi slovy, z\u00e1stupcem v\u0161eho a v\u0161ech ostatn\u00edch (viz Kol 1,15-20). <\/p>\n\n\n\n „Cesta du\u0161e do Boha“, jak to vyj\u00e1d\u0159il Bonaventura, spo\u010d\u00edvala v tom, \u017ee se nau\u010dila vid\u011bt jednotu ve\u0161ker\u00e9ho byt\u00ed, hledat tohoto \u010d\u00e1ste\u010dn\u011b skryt\u00e9ho Boha a ct\u00edt tyto stopy v\u0161ude, kde byly jednou spat\u0159eny. Bylo to odevzd\u00e1n\u00ed se vd\u011b\u010dnosti – a nesm\u00edrn\u00e9 d\u016fv\u011b\u0159e, \u017ee jsme sou\u010d\u00e1st\u00ed n\u011b\u010deho velmi dobr\u00e9ho. V\u00fdsledkem je nep\u0159etr\u017eit\u00fd \u017eivot pln\u00fd uzn\u00e1n\u00ed, \u00facty, nekonzumov\u00e1n\u00ed a prost\u00e9 radosti – a p\u0159itom st\u00e1le velmi u\u017eite\u010dn\u00fd \u017eivot ve sv\u011bt\u011b!\u00a0 [4]<\/p>\n\n\n\n [1] To learn more about the CAC\u2019s Seven Themes of an Alternative Orthodoxy<\/em>, visit this webpage<\/a>. <\/p>\n\n\n\n [2] Adapted from Richard Rohr, The Seven Themes of an Alternative Orthodoxy<\/em><\/a>, no. 3, accessed June 2, 2023, MP3 audio. <\/p>\n\n\n\n [3] Adapted from Richard Rohr, Yes, And\u2026: Daily Meditations<\/em><\/a> (Cincinnati, OH: Franciscan Media, 2019), 122. <\/p>\n\n\n\nKristus pojil duchovn\u00ed a hmotn\u00e9, bo\u017esk\u00e9 a lidsk\u00e9.<\/h4>\n\n\n\n
Posv\u00e1tno je univerz\u00e1ln\u00ed<\/h4>\n\n\n\n
V Je\u017e\u00ed\u0161i existovalo v\u0161e<\/h4>\n\n\n\n
Cel\u00fd sv\u011bt je Bo\u017e\u00edm t\u011blem<\/h4>\n\n\n\n
Jsme sou\u010d\u00e1st\u00ed n\u011b\u010deho velmi dobr\u00e9ho<\/h4>\n\n\n\n
Prameny:<\/h6>\n\n\n\n