Richard Rohr se zam\u00fd\u0161l\u00ed nad Je\u017e\u00ed\u0161ov\u00fdm u\u010den\u00edm u\u010dedn\u00edk\u016fm, aby „bd\u011bli“, co\u017e Richard ch\u00e1pe jako kl\u00ed\u010d k autentick\u00e9mu n\u00e1bo\u017eenstv\u00ed: <\/em><\/p>\n\n\n\n V Mk 13,33-35 Je\u017e\u00ed\u0161 \u0159\u00edk\u00e1 sv\u00fdm u\u010dedn\u00edk\u016fm: „Bu\u010fte bd\u011bl\u00ed. Bu\u010fte bd\u011bl\u00ed…. Nev\u00edte, kdy p\u0159ijde P\u00e1n domu, zda ve\u010der, nebo o p\u016flnoci, nebo kdy\u017e kohout zakokrh\u00e1, nebo r\u00e1no.“ V\u0161ichni jsou bd\u011bl\u00ed. <\/p>\n\n\n\n V\u011bt\u0161ina z n\u00e1s pravd\u011bpodobn\u011b sly\u0161\u00ed takovou pas\u00e1\u017e, jako by byla v\u00fdhru\u017en\u00e1 nebo trestaj\u00edc\u00ed, jako by Je\u017e\u00ed\u0161 \u0159\u00edkal: „Rad\u011bji to d\u011blejte po\u0159\u00e1dn\u011b, nebo si na v\u00e1s do\u0161l\u00e1pnu.“ A tak se to d\u011bje. Je\u017e\u00ed\u0161 v\u0161ak nemluv\u00ed o soudu. Nevyhro\u017euje n\u00e1m ani nemluv\u00ed o smrti. Mluv\u00ed o v\u011b\u010dn\u00e9m p\u0159\u00edchodu Krista, o v\u011b\u010dn\u00e9m p\u0159\u00edchodu Krista … te\u010f … a te\u010f … a te\u010f…..<\/p>\n\n\n\n Kristus p\u0159ich\u00e1z\u00ed v\u017edy, B\u016fh je v\u017edy p\u0159\u00edtomen. To my nejsme! Je\u017e\u00ed\u0161 n\u00e1m \u0159\u00edk\u00e1, abychom byli v\u017edy p\u0159ipraveni, abychom byli bd\u011bl\u00ed, abychom byli pln\u011b p\u0159i v\u011bdom\u00ed a v o\u010dek\u00e1v\u00e1n\u00ed. To je kl\u00ed\u010d k cel\u00e9 spiritualit\u011b, proto\u017ee my obvykle nejsme. <\/p>\n\n\n\n V\u011bt\u0161ina z n\u00e1s jen opakuje ka\u017ed\u00fd den stejn\u00e9 postupy a jsme rozru\u0161eni, kdy\u017e dojde k jak\u00e9mukoli naru\u0161en\u00ed na\u0161ich vzorc\u016f. B\u016fh se v\u0161ak v\u017edy a ironicky nach\u00e1z\u00ed v p\u0159eru\u0161en\u00edch, nespojitostech, v\u00fdjimk\u00e1ch, p\u0159ekvapen\u00edch – a jen z\u0159\u00eddkakdy ve vzorc\u00edch. B\u016fh n\u00e1s mus\u00ed zastihnout doslova „nep\u0159ipraven\u00e9“!<\/p>\n\n\n\n \u010casto si \u0159\u00edk\u00e1m: „Pr\u00e1v\u011b nyn\u00ed!“ I uprost\u0159ed v\u011bc\u00ed, kter\u00e9 nechci, neo\u010dek\u00e1v\u00e1m a n\u011bkdy se mi nel\u00edb\u00ed – „ve\u010der, o p\u016flnoci, nebo kdy\u017e kohout zakokrh\u00e1, nebo r\u00e1no“. [1] <\/p>\n\n\n\n Velk\u00fdm \u00fakolem n\u00e1bo\u017eenstv\u00ed je udr\u017eovat n\u00e1s v pln\u00e9 bd\u011blosti, ostra\u017eitosti a v\u011bdom\u00ed. Pak budeme v\u011bd\u011bt v\u0161e, co pot\u0159ebujeme v\u011bd\u011bt. Kdy\u017e budeme p\u0159\u00edtomni, pozn\u00e1me P\u0159\u00edtomnost. Je to tak jednoduch\u00e9 a tak t\u011b\u017ek\u00e9. P\u0159\u00edli\u0161 mnoho n\u00e1bo\u017eenstv\u00ed n\u00e1s vyb\u00edz\u00ed k nev\u011bdomosti, ale na to si n\u00e1s B\u016fh p\u0159\u00edli\u0161 v\u00e1\u017e\u00ed. <\/p>\n\n\n\n V Getsemansk\u00e9 zahrad\u011b byla posledn\u00ed slova, kter\u00e1 Je\u017e\u00ed\u0161 pronesl ke sv\u00fdm apo\u0161tol\u016fm, tato: „Z\u016fsta\u0148te bd\u011bl\u00ed.“ Apo\u0161tol\u016fm se zd\u00e1lo, \u017ee je to pravda. Vlastn\u011b to \u0159\u00edk\u00e1 dvakr\u00e1t (viz Mt 26,38-41). Stejnou moudrost nab\u00eddl i Buddha; „Buddha“ vlastn\u011b znamen\u00e1 „bd\u00edm“. <\/p>\n\n\n\n Z\u016fstat bd\u011bl\u00fd nevych\u00e1z\u00ed ze s\u00edly v\u016fle, ale z up\u0159\u00edmn\u00e9ho odevzd\u00e1n\u00ed se okam\u017eiku takov\u00e9mu, jak\u00fd je. Dok\u00e1\u017eeme-li b\u00fdt p\u0159\u00edtomni, za\u017eijeme to, co v\u011bt\u0161ina z n\u00e1s mysl\u00ed pod pojmem B\u016fh, a ani to nemus\u00edme naz\u00fdvat Bohem.<\/p>\n\n\n\n Z velk\u00e9 \u010d\u00e1sti jde o to, abychom se vzdali odporu v\u016f\u010di tomu, co n\u00e1m dan\u00fd okam\u017eik nab\u00edz\u00ed, nebo abychom p\u0159estali lp\u011bt na minul\u00e9m okam\u017eiku. Jde o p\u0159ijet\u00ed pln\u00e9 reality toho, co je pr\u00e1v\u011b tady a te\u010f. Bude to \u00fakol cel\u00e9ho na\u0161eho \u017eivota. <\/p>\n\n\n\n Nem\u016f\u017eeme se tam dostat \u017e\u00e1dnou metodou, m\u016f\u017eeme tam pouze b\u00fdt. Nej\u010dist\u0161\u00ed formou spirituality je nal\u00e9zt Boha v tom, co m\u00e1me p\u0159\u00edmo p\u0159ed sebou – schopnost p\u0159ijmout to, co francouzsk\u00fd jezuita a mystik Jean Pierre de Caussade (1675-1751) nazval „sv\u00e1tost\u00ed p\u0159\u00edtomn\u00e9ho okam\u017eiku“. [2]\u00a0<\/p>\n\n\n\n [1] Richard Rohr, Just This<\/a><\/em> (Albuquerque, NM: CAC Publishing, 2017), 37\u201338. <\/p>\n\n\n\n [2] Adapted from Rohr, Just This<\/a><\/em>, 31\u201332; Caussade, Abandonment to Divine Providence, book 1, chap. 1, section 2.<\/p>\n\n\n\nBu\u010fte bd\u011bl\u00ed k p\u0159\u00edchodu Krista pr\u00e1v\u011b nyn\u00ed<\/h4>\n\n\n\n
Kristus je toti\u017e u\u017e p\u0159\u00edtomen<\/h4>\n\n\n\n
Jsme p\u0159ipraveni na na\u0161i nep\u0159ipravenost?<\/h4>\n\n\n\n
Nebo po\u0159\u00e1d je\u0161t\u011b \u010dek\u00e1me?<\/h4>\n\n\n\n
Posledn\u00ed slova v Getsemanech byla : z\u016fsta\u0148te bd\u011bl\u00ed<\/h4>\n\n\n\n
To znamen\u00e1 pro\u017e\u00edvat ka\u017ed\u00fd p\u0159\u00edtomn\u00fd okam\u017eik<\/h4>\n\n\n\n
Nelp\u011bt na minul\u00e9m okam\u017eiku, p\u0159ijmout p\u0159\u00edtomnou realitu<\/h4>\n\n\n\n
Prost\u011b b\u00fdt pr\u00e1v\u011b nyn\u00ed<\/h4>\n\n\n\n
Prameny:<\/h6>\n\n\n\n