V\u017edy\u0165 kdo z t\u011bch, kdo \u010detli evangelium, nev\u00ed, \u017ee Kristus pova\u017euje ka\u017ed\u00e9 lidsk\u00e9 utrpen\u00ed za sv\u00e9?<\/em>\u202f-Origen, O modlitb\u011b 11.2<\/em>\u202f<\/em><\/p>\n\n\n\n Richard Rohr se zam\u00fd\u0161l\u00ed nad p\u0159\u00edtomnost\u00ed tolika zla ve sv\u011bt\u011b a nad Bo\u017e\u00ed solidaritou s utrpen\u00edm:<\/em><\/p>\n\n\n\n Teodicea je odv\u011btv\u00ed teologie, kter\u00e9 rozvinulo mnoho argument\u016f o tom, jak m\u016f\u017ee existovat dobr\u00fd nebo spravedliv\u00fd B\u016fh v p\u0159\u00edtomnosti tolika zla ve sv\u011bt\u011b – s n\u00edm\u017e „B\u016fh“ zd\u00e1nliv\u011b nic ned\u011bl\u00e1. <\/p>\n\n\n\n D\u016fkazy o tom, \u017ee B\u016fh pln\u011b umo\u017e\u0148uje a nezastavuje genocidy, zneu\u017e\u00edv\u00e1n\u00ed d\u011bt\u00ed, brut\u00e1ln\u00ed v\u00e1lky, nev\u00fdslovn\u00e9 utrpen\u00ed lid\u00ed a zv\u00ed\u0159at, v\u011bzn\u011bn\u00ed nevinn\u00fdch, sexu\u00e1ln\u00ed \u00fatoky a zotro\u010dov\u00e1n\u00ed, z\u00e1nik cel\u00fdch druh\u016f a civilizac\u00ed a tragick\u00e9 \u017eivoty z\u00e1visl\u00fdch a jejich spoluz\u00e1visl\u00fdch, jsou zdrcuj\u00edc\u00ed. D\u00e1le se zd\u00e1, \u017ee B\u016fh p\u0159inejmen\u0161\u00edm „dopou\u0161t\u00ed“ „p\u0159\u00edrodn\u00ed“ katastrofy, jako jsou sucho, z\u00e1plavy, hurik\u00e1ny, torn\u00e1da, tsunami, mor, hladomor a bolestiv\u00e9 nemoci v\u0161eho druhu, z nich\u017e mnoh\u00e9 naz\u00fdv\u00e1me „Bo\u017e\u00edmi \u010diny“ a kter\u00e9 v\u0161echny u\u010dinily v\u011bt\u0161inu lidsk\u00e9ho \u017eivota „osam\u011bl\u00fdm, chud\u00fdm, hnusn\u00fdm, brut\u00e1ln\u00edm a kr\u00e1tk\u00fdm“. [1] Co si s t\u00edm m\u00e1me po\u010d\u00edt? \u202fB\u016fh trp\u00ed zlem spolu s n\u00e1mi<\/p>\n\n\n\n Pro m\u011b existuje sch\u016fdn\u00e1 a l\u00e1skypln\u00e1 cesta, jak to p\u0159ekonat. Pokud je B\u016fh n\u011bjak\u00fdm zp\u016fsobem v utrpen\u00ed, \u00fa\u010dastn\u00ed se ho tak\u00e9 jako trp\u00edc\u00ed objekt, v pln\u00e9 solidarit\u011b se sv\u011btem, kter\u00fd B\u016fh stvo\u0159il, pak mohu Bohu a tomuto stvo\u0159en\u00ed d\u00e1t n\u011bjak\u00fd mo\u017en\u00fd a po\u010d\u00e1te\u010dn\u00ed smysl. Pouze pokud se spojujeme s Bohem a B\u016fh se spojuje s n\u00e1mi v n\u011b\u010dem v\u011bt\u0161\u00edm, ne\u017e je sou\u010det v\u0161ech jeho \u010d\u00e1st\u00ed, m\u016f\u017eeme naj\u00edt cestu skrze to v\u0161echno. D\u016fv\u011bra v uk\u0159i\u017eovan\u00e9ho – a vzk\u0159\u00ed\u0161en\u00e9ho – Je\u017e\u00ed\u0161e skute\u010dn\u011b „zachr\u00e1nila“ mnoh\u00e9. [2]<\/p>\n\n\n\n Teolo\u017eky Grace Ji-Sun Kimov\u00e1 a Susan Shawov\u00e1 ukazuj\u00ed, jak Je\u017e\u00ed\u0161 jako \u010dlov\u011bk, kter\u00fd p\u0159e\u017eil n\u00e1siln\u00e9 zneu\u017e\u00edv\u00e1n\u00ed, vede ostatn\u00ed p\u0159e\u017eiv\u0161\u00ed k nalezen\u00ed prom\u011bny: <\/em><\/p>\n\n\n\n Pro Je\u017e\u00ed\u0161e je Bo\u017e\u00ed cestou nasycen\u00ed hladov\u00fdch, obl\u00e9k\u00e1n\u00ed nah\u00fdch, pomoc cizinci v p\u0159\u00edkopu a vy\u017eadov\u00e1n\u00ed rovnosti a spravedlnosti, a\u0165 u\u017e od soudc\u016f, n\u00e1bo\u017eensk\u00fdch v\u016fdc\u016f nebo politik\u016f. P\u0159e\u017eit\u00ed s Je\u017e\u00ed\u0161em m\u016f\u017ee p\u0159esm\u011brovat n\u00e1\u0161 hn\u011bv, n\u00e1\u0161 han, na\u0161e zoufalstv\u00ed. [3]<\/p>\n\n\n\n M\u016f\u017eeme se nau\u010dit p\u0159ijmout sami sebe a m\u016f\u017eeme pracovat na vytvo\u0159en\u00ed lep\u0161\u00edho sv\u011bta. V\u011bci nebudou jenom hezk\u00e9. Prom\u011bna je proces. P\u0159esn\u00fd jazyk pro v\u00edru nen\u00ed, \u017ee „jsme spaseni“, ale \u017ee „pro\u017e\u00edv\u00e1me spaseni“. Susan jednou sly\u0161ela b\u00e1sn\u00ed\u0159ku Mayu Angelou vypr\u00e1v\u011bt p\u0159\u00edb\u011bh mlad\u00e9ho mu\u017ee, kter\u00fd se j\u00ed zeptal, zda je „spasena“. „Jste?“ Angelou odpov\u011bd\u011bla. „Ano,“ odpov\u011bd\u011bl. „Opravdu?“ op\u00e1\u010dila: „U\u017e?“ „Ano,“ odpov\u011bd\u011bl. Transformace je proces – a pro ty, kdo p\u0159e\u017eili, je to proces se sv\u00fdmi vzestupy a p\u00e1dy, flashbacky a z\u00e1chvaty paniky. Ale jak potvrzuje vzk\u0159\u00ed\u0161en\u00ed, je to lep\u0161\u00ed cesta; je to Bo\u017e\u00ed cesta. <\/p>\n\n\n\n Kniha P\u0159e\u017e\u00edt s Je\u017e\u00ed\u0161em n\u00e1m d\u00e1v\u00e1 nad\u011bji, \u017ee je mo\u017en\u00fd jin\u00fd sv\u011bt – sv\u011bt bez sexu\u00e1ln\u00edho zneu\u017e\u00edv\u00e1n\u00ed, bez misogynie a rasismu a bez n\u00e1sil\u00ed. To je sv\u011bt, pro kter\u00fd stoj\u00ed za to p\u0159e\u017e\u00edt a pracovat na n\u011bm s v\u00edrou, \u017ee v ka\u017ed\u00e9m z n\u00e1s B\u016fh skute\u010dn\u011b \u010din\u00ed v\u0161echny v\u011bci nov\u00fdmi. [4]<\/p>\n\n\n\n Tuto meditaci si m\u016f\u017eete p\u0159e\u010d\u00edst na str\u00e1nk\u00e1ch cac.org.<\/p>\n\n\n\n Translated with DeepL.com (free version)<\/p>\n\n\n\n [1] Thomas Hobbes, Leviathan<\/em>, chap. 13. <\/p>\n\n\n\nB\u016fh a zlo<\/h4>\n\n\n\n
Co po\u010d\u00edt?<\/h4>\n\n\n\n
Je\u017e\u00ed\u0161ovo utrpen\u00ed<\/h4>\n\n\n\n
Prom\u011bna je proces<\/h4>\n\n\n\n
Nad\u011bje douf\u00e1, \u017ee stoj\u00ed za to p\u0159e\u017e\u00edt s v\u00edrou<\/h4>\n\n\n\n
Prameny:<\/h6>\n\n\n\n