Richard Rohr vysv\u011btluje, \u017ee Franti\u0161ek z Assisi (1182-1226) v\u011bnoval pozornost jin\u00fdm v\u011bcem ne\u017e katolick\u00e1 c\u00edrkev jeho doby. Jeho prorock\u00e9 sv\u011bdectv\u00ed a d\u016fraz se nakonec prost\u0159ednictv\u00edm franti\u0161k\u00e1nsk\u00e9 tradice staly „alternativn\u00ed ortodoxi\u00ed“. Richard za\u010d\u00edn\u00e1:<\/em><\/p>\n\n\n\n V Legend\u011b z Perugie, jedn\u00e9 z prvn\u00edch zpr\u00e1v o jeho \u017eivot\u011b, d\u00e1v\u00e1 Franti\u0161ek prvn\u00edm brat\u0159\u00edm tento pokyn: „V\u00edte jen tolik, kolik v\u00edte.“ [1] Jeho d\u016fraz na jedn\u00e1n\u00ed, praxi a \u017eivotn\u00ed styl byl na svou dobu z\u00e1sadn\u00ed a revolu\u010dn\u00ed a z\u016fst\u00e1v\u00e1 j\u00e1drem franti\u0161k\u00e1nsk\u00e9 alternativn\u00ed ortodoxie.<\/p>\n\n\n\n Pro Franti\u0161ka a Kl\u00e1ru se Je\u017e\u00ed\u0161 stal n\u011bk\u00fdm, koho je t\u0159eba skute\u010dn\u011b n\u00e1sledovat a napodobovat. <\/p>\n\n\n\n Do t\u00e9 doby se v\u011bt\u0161ina k\u0159es\u0165ansk\u00e9 spirituality zakl\u00e1dala na pou\u0161tn\u00ed askezi, mni\u0161sk\u00e9 discipl\u00edn\u011b, teori\u00edch modlitby nebo akademick\u00e9 teologii, kter\u00e1 sama \u010dasto vych\u00e1zela ze „spr\u00e1vn\u00e9 v\u00edry“ nebo liturgick\u00fdch text\u016f, ale nikoli z praktick\u00e9ho k\u0159es\u0165anstv\u00ed, kter\u00e9 by bylo mo\u017en\u00e9 \u017e\u00edt v ulic\u00edch sv\u011bta. Franti\u0161ek kladl d\u016fraz na napodobov\u00e1n\u00ed a l\u00e1sku k Je\u017e\u00ed\u0161ovu lidstv\u00ed, a ne pouze na uct\u00edv\u00e1n\u00ed jeho bo\u017estv\u00ed. To je z\u00e1sadn\u00ed posun. <\/p>\n\n\n\n V pr\u016fb\u011bhu d\u011bjin byla franti\u0161k\u00e1nsk\u00e1 \u0161kola obvykle men\u0161inov\u00fdm postojem uvnit\u0159 \u0159\u00edmskokatolick\u00e9 a \u0161ir\u0161\u00ed k\u0159es\u0165ansk\u00e9 tradice, p\u0159esto nebyla nikdy odsouzena nebo pova\u017eov\u00e1na za kac\u00ed\u0159skou \u2013 ve skute\u010dnosti tomu bylo pr\u00e1v\u011b naopak. Jednodu\u0161e zd\u016fraz\u0148ovala odli\u0161n\u00e9 Je\u017e\u00ed\u0161ovo u\u010den\u00ed, nov\u00e9 pohledy a chov\u00e1n\u00ed a zam\u011b\u0159ovala se na pln\u00e9 a kone\u010dn\u00e9 d\u016fsledky vt\u011blen\u00ed Boha v Kristu. Pro franti\u0161k\u00e1ny se vt\u011blen\u00ed net\u00fdkalo jen Je\u017e\u00ed\u0161e, ale projevovalo se v\u0161ude. Jak \u0159ekl Franti\u0161ek: „Cel\u00fd sv\u011bt je n\u00e1\u0161 kl\u00e1\u0161ter!“. [2] <\/p>\n\n\n\n Franti\u0161kov\u00fdm v\u00fdchodiskem bylo lidsk\u00e9 utrpen\u00ed nam\u00edsto lidsk\u00e9 h\u0159\u00ed\u0161nosti a ztoto\u017en\u011bn\u00ed Boha s t\u00edmto utrpen\u00edm v Je\u017e\u00ed\u0161i. To ho nestav\u011blo do rozporu s \u017e\u00e1dn\u00fdmi katolick\u00fdmi dogmaty ani strukturami. Jeho Kristus byl kosmick\u00fd a z\u00e1rove\u0148 hluboce osobn\u00ed, jeho katedr\u00e1lou bylo samo stvo\u0159en\u00ed a on d\u00e1val p\u0159ednost spodn\u00ed \u010d\u00e1sti spole\u010dnosti p\u0159ed tou horn\u00ed. Neust\u00e1le zd\u016fraz\u0148oval za\u010dlen\u011bn\u00ed zd\u00e1nliv\u00e9ho outsidera p\u0159ed jak\u00fdmkoli klubem zasv\u011bcen\u00fdch a byl mnohem v\u00edce mystikem ne\u017e moralistou. Franti\u0161ek obecn\u011b d\u00e1val p\u0159ednost chudob\u011b ega p\u0159ed soukromou dokonalost\u00ed, proto\u017ee Je\u017e\u00ed\u0161 „se stal chud\u00fdm kv\u016fli n\u00e1m, abychom my zbohatli z jeho chudoby“ (2 Kor 8,9). <\/p>\n\n\n\n Up\u0159\u00edmn\u011b si mysl\u00edm, \u017ee Franti\u0161ek na\u0161el t\u0159et\u00ed cestu, kter\u00e1 je tv\u016fr\u010d\u00ed a odv\u00e1\u017enou rol\u00ed proroka a mystika. V podstat\u011b zopakoval to, co \u0159\u00edkaj\u00ed v\u0161ichni proroci: \u017ee poselstv\u00ed a prost\u0159edek pro poselstv\u00ed mus\u00ed b\u00fdt tot\u00e9\u017e. A Franti\u0161ek kladl d\u016fraz na samotn\u00e9 m\u00e9dium, m\u00edsto aby pokra\u010doval v objas\u0148ov\u00e1n\u00ed nebo zadr\u017eov\u00e1n\u00ed pouh\u00e9ho slovn\u00edho poselstv\u00ed; to b\u00fdv\u00e1 „kn\u011b\u017esk\u00e1“ pr\u00e1ce, kterou Franti\u0161ek pro sebe nikdy necht\u011bl. <\/p>\n\n\n\n Franti\u0161ek i Kl\u00e1ra vid\u011bli ortopraxi („spr\u00e1vnou praxi“) jako nutnou paralelu a mo\u017en\u00e1 i p\u0159ednost slovn\u00ed ortodoxie („spr\u00e1vn\u00e9ho u\u010den\u00ed“), a nikoli jako nepovinn\u00fd dopln\u011bk \u010di mo\u017en\u00fd d\u016fsledek. „Pro\u010d ned\u011bl\u00e1te to, o \u010dem \u0159\u00edk\u00e1te, \u017ee v\u011b\u0159\u00edte?“ pt\u00e1 se v\u017edy prorok.\u00a0<\/p>\n\n\n\n [1] Paraphrase of \u201cA person is only as learned as his actions show; and a religious is only as good a preacher as his actions show.\u201d See The Assisi Compilation, <\/em>105, in Francis of Assisi: Early Documents, <\/em>vol. 2, The Founder <\/em>(New York: New City Press, 2000), 210. This collection of early Franciscan texts includes the Legend of Perugia<\/em>. <\/p>\n\n\n\n [2] The Sacred Exchange between Saint Francis and Lady Poverty, <\/em>no. 63, in Francis of Assisi: Early Documents, <\/em>vol. 1, The Saint<\/em> (New York: New City Press, 2001), 552. <\/p>\n\n\n\n Adapted from Richard Rohr, Eager to Love: The Alternative Way of Francis of Assisi<\/em><\/a> (Cincinnati, OH: Franciscan Media, 2014), 81\u201384, 86, 87. <\/p>\n\n\n\nFranti\u0161ek prosazuje \u017eivotn\u00ed styl<\/h4>\n\n\n\n
Z\u00e1sadn\u00ed posun k praktick\u00e9mu k\u0159es\u0165anstv\u00ed<\/h4>\n\n\n\n
Cel\u00fd sv\u011bt je pro n\u00e1s kl\u00e1\u0161ter<\/h4>\n\n\n\n
P\u0159\u00edroda je katedr\u00e1lou, ve kter\u00e9 se sch\u00e1z\u00edme v duchu Je\u017e\u00ed\u0161ovy chudoby<\/h4>\n\n\n\n
Poselstv\u00ed a n\u00e1\u0161 \u017eivot m\u00e1 b\u00fdt tot\u00e9\u017e<\/h4>\n\n\n\n
D\u011blejte to \u010demu v\u011b\u0159\u00edte<\/h4>\n\n\n\n
Prameny:<\/h6>\n\n\n\n