Otec Richard nach\u00e1z\u00ed z\u00e1klad sv\u00e9ho u\u010den\u00ed, \u017ee v\u0161echno pat\u0159\u00ed Bohu, v samotn\u00e9m uk\u0159i\u017eov\u00e1n\u00ed: <\/em><\/p>\n\n\n\n K\u0159\u00ed\u017e je dokonalou metaforou toho, co mysl\u00edme slovy „v\u0161echno ke v\u0161emu pat\u0159\u00ed“. Racion\u00e1ln\u00ed, kalkuluj\u00edc\u00ed mysl nikdy nem\u016f\u017ee pln\u011b pochopit tajemstv\u00ed k\u0159\u00ed\u017ee. Tyto poznatky lze objevit pouze prost\u0159ednictv\u00edm kontemplativn\u00edho naz\u00edr\u00e1n\u00ed: B\u016fh je k nalezen\u00ed ve v\u0161ech v\u011bcech, dokonce a p\u0159edev\u0161\u00edm ve v\u011bcech bolestn\u00fdch, tragick\u00fdch a h\u0159\u00ed\u0161n\u00fdch, tedy p\u0159esn\u011b tam, kde Boha hledat nechceme. Uk\u0159i\u017eov\u00e1n\u00ed Boha-\u010dlov\u011bka je z\u00e1rove\u0148 nejhor\u0161\u00ed i nejlep\u0161\u00ed v\u011bc\u00ed v lidsk\u00fdch d\u011bjin\u00e1ch.<\/p>\n\n\n\n Lidsk\u00e1 existence nen\u00ed ani dokonale konzistentn\u00ed, ani nesouvisl\u00fd chaos. M\u00edsto toho m\u00e1 \u017eivot k\u0159\u00ed\u017eov\u00fd vzorec. Cel\u00fd \u017eivot je „shodou protiklad\u016f“ (sv. Bonaventura), st\u0159etem k\u0159\u00ed\u017eov\u00fdch cest. V\u0161ichni jsme pln\u00ed protiklad\u016f, kter\u00e9 je t\u0159eba sm\u00ed\u0159it. To je p\u0159esn\u011b to b\u0159emeno a p\u0159etahov\u00e1n\u00ed cel\u00e9 lidsk\u00e9 existence.<\/p>\n\n\n\n Cenou, kterou plat\u00edme za to, \u017ee tyto protiklady dr\u017e\u00edme pohromad\u011b, je v\u017edy n\u011bjak\u00e1 forma „uk\u0159i\u017eov\u00e1n\u00ed“. S\u00e1m Je\u017e\u00ed\u0161 byl archetyp\u00e1ln\u011b zav\u011b\u0161en mezi dobr\u00e9ho a zl\u00e9ho zlod\u011bje, mezi nebe a zemi, dr\u017eel pohromad\u011b jak sv\u00e9 lidstv\u00ed, tak sv\u00e9 bo\u017estv\u00ed, mu\u017esk\u00e9 t\u011blo s \u017eenskou du\u0161\u00ed. Byl \u017eidovsk\u00fdm v\u011b\u0159\u00edc\u00edm, kter\u00fd odpou\u0161t\u011bl a miloval v\u0161echny ostatn\u00ed. „V\u0161echno v sob\u011b sm\u00ed\u0159il“ (Ef 2,14-16). Je\u017e\u00ed\u0161 je skute\u010dn\u011b ikonou toho, co Carl Jung nazval svat\u00fdm a celistv\u00fdm duchem. [1]<\/p>\n\n\n\n Po\u017eadavek dokonalosti je nep\u0159\u00edtelem mo\u017en\u00e9ho dobra. Bu\u010fme pokojn\u00ed a konejme spravedlnost, ale neo\u010dek\u00e1vejme dokonalost od sebe ani od sv\u011bta. Perfekcionismus p\u0159isp\u00edv\u00e1 k netoleranci a odsuzov\u00e1n\u00ed a do zna\u010dn\u00e9 m\u00edry znemo\u017e\u0148uje oby\u010dejnou l\u00e1sku. Je\u017e\u00ed\u0161 byl absolutn\u00ed realista, trp\u011bliv\u00fd s oby\u010dejn\u00fdmi, zlomen\u00fdmi, slab\u00fdmi a t\u011bmi, kdo selhali. Jeho n\u00e1sledov\u00e1n\u00ed nen\u00ed ani tak „sp\u00e1sn\u00fdm pl\u00e1nem“ nebo prost\u0159edkem k vytvo\u0159en\u00ed n\u011bjak\u00e9ho ide\u00e1ln\u00edho spole\u010densk\u00e9ho \u0159\u00e1du, jako sp\u00ed\u0161e povol\u00e1n\u00edm pod\u00edlet se na Bo\u017e\u00edm \u00fad\u011blu pro \u017eivot sv\u011bta a milovat tak, jak miluje B\u016fh – co\u017e sami nedok\u00e1\u017eeme.<\/p>\n\n\n\n U\u010den\u00ed, bl\u00e1znovstv\u00ed a obraz k\u0159\u00ed\u017ee je velk\u00fdm objas\u0148ovatelem a hlasatelem pravdy pro cel\u00e9 lidsk\u00e9 d\u011bjiny. Pr\u00e1vem m\u016f\u017eeme mluvit o tom, \u017ee jsme j\u00edm „spaseni“. Je\u017e\u00ed\u0161 uk\u0159i\u017eovan\u00fd a vzk\u0159\u00ed\u0161en\u00fd je cel\u00fd vzor zjeven\u00fd, pojmenovan\u00fd, uskute\u010dn\u011bn\u00fd a zasl\u00edben\u00fd. Je\u017e\u00ed\u0161 nep\u0159i\u0161el ani tak zalo\u017eit samostatn\u00e9 nebo nov\u00e9 n\u00e1bo\u017eenstv\u00ed, jako sp\u00ed\u0161e p\u0159edlo\u017eit univerz\u00e1ln\u00ed poselstv\u00ed o zranitelnosti a z\u00e1kladn\u00ed jednot\u011b, kter\u00e1 je nezbytn\u00e1 pro p\u0159e\u017eit\u00ed v\u0161ech n\u00e1bo\u017eenstv\u00ed, lidsk\u00e9 du\u0161e i samotn\u00fdch d\u011bjin. K\u0159es\u0165an\u00e9 tedy mohou Je\u017e\u00ed\u0161e pr\u00e1vem naz\u00fdvat „spasitelem sv\u011bta“ (Jan 4,42), ale u\u017e ne v konkuren\u010dn\u00edm a imperialistick\u00e9m smyslu, jak ho obvykle prezentovali. Zranitelnost a jednota podle sv\u00e9 definice nesout\u011b\u017e\u00ed ani nedominuj\u00ed. Kosmick\u00fd Kristus nen\u00ed hrozbou pro nic jin\u00e9ho ne\u017e pro odd\u011blenost, iluzi, nadvl\u00e1du a imperi\u00e1ln\u00ed ego.\u00a0<\/p>\n\n\n\n [1] C. G. Jung, \u201cA Psychological Approach to the Dogma of the Trinity,\u201d in Psychology and Religion: West and East, <\/em>trans. R. F. C. Hull, 2nd ed. (Princeton, NJ: Princeton University Press, 1969), 180. <\/p>\n\n\n\n Adapted from Richard Rohr,\u202fEverything Belongs: The Gift of Contemplative Prayer<\/a>, <\/em>rev. ed.\u202f(New York: Crossroad Publishing, 1999, 2003), 177\u2013178, 179, 181\u2013182. <\/p>\n\n\n\n Kontemplativn\u00ed naz\u00edr\u00e1n\u00ed odhaluje \u017ee B\u016fh m\u016f\u017ee b\u00fdt nalezen ve v\u0161ech v\u011bcech<\/h4>\n\n\n\n
Smi\u0159 se s\u00a0paradoxy i v\u00a0sob\u011b sam\u00e9m<\/h4>\n\n\n\n
Je\u017e\u00ed\u0161 v sob\u011b smi\u0159oval v\u0161e<\/h4>\n\n\n\n
Nikdy necht\u011bj 100 % od nikoho a ni\u010deho. Bu\u010f realista jako Je\u017e\u00ed\u0161<\/h4>\n\n\n\n
Je\u017e\u00ed\u0161 p\u0159edlo\u017eil univerz\u00e1ln\u00ed poselstv\u00ed o zranitelnosti a z\u00e1kladn\u00ed jednot\u011b<\/h4>\n\n\n\n
Prameny:<\/h6>\n\n\n\n