V\u00edm jen, \u017ee jsem nev\u011bd\u011bla, co je to l\u00e1ska, dokud jsem nepotkala tu, kter\u00e1 se st\u00e1le otev\u00edrala a otev\u00edrala a otev\u00edrala. -Christian Wiman, Moje jasn\u00e1 propast<\/em><\/p>\n\n\n\n Otec Richard Rohr popisuje \u201edychtivost milovat\u201c, kter\u00e1 charakterizovala \u017eivot a spiritualitu svat\u00e9ho Franti\u0161ka z Assisi (1182-1226):<\/em><\/p>\n\n\n\n Pokud je na\u0161\u00edm jedin\u00fdm c\u00edlem milovat, neexistuje nic takov\u00e9ho jako selh\u00e1n\u00ed. Franti\u0161ek z Assisi usp\u011bl v \u017eivot\u011b s jedn\u00edm srdcem, v n\u011bm\u017e jeho jedin\u00fdm c\u00edlem byla l\u00e1ska. D\u00edky t\u00e9to intenzivn\u00ed dychtivosti po l\u00e1sce se cel\u00fd jeho \u017eivot stal \u00fa\u017easn\u00fdm v\u00edt\u011bzstv\u00edm lidsk\u00e9ho a bo\u017esk\u00e9ho ducha a uk\u00e1zal, jak kr\u00e1sn\u011b spolupracuj\u00ed. <\/p>\n\n\n\n Tato dychtivost milovat je j\u00e1drem a z\u00e1kladem Franti\u0161kova duchovn\u00edho g\u00e9nia. Setk\u00e1val se s l\u00e1skou, kter\u00e1 se mu st\u00e1le otev\u00edrala, a tot\u00e9\u017e pak p\u0159ed\u00e1val d\u00e1l t\u00edm, \u017ee se \u201eotev\u00edral a otev\u00edral\u201c st\u00e1le v\u011bt\u0161\u00edmu sv\u011btu kolem sebe. Ochotn\u011b se propadl do \u201esv\u011btl\u00e9 propasti\u201c, [1] jak ji naz\u00fdv\u00e1 b\u00e1sn\u00edk Christian Wiman, kde je ve\u0161ker\u00e9 v\u00e1\u017een\u00ed a po\u010d\u00edt\u00e1n\u00ed zbyte\u010dn\u00e9, a dokonce zat\u011b\u017euj\u00edc\u00ed. <\/p>\n\n\n\n Po sv\u00e9m obr\u00e1cen\u00ed \u017eil Franti\u0161ek po zbytek \u017eivota v \u00fapln\u011b jin\u00e9 ekonomii – nesmysln\u00e9 ekonomii milosti, kde dv\u011b plus dv\u011b se rovn\u00e1 sto a deficit je jaksi v\u00fdhodou. Takov\u00e1 prom\u011bna du\u0161e, jak v p\u0159\u00edlivu, tak v odlivu, je pro Franti\u0161ka zku\u0161enostn\u00edm j\u00e1drem evangelia. Tajemstv\u00ed k\u0159\u00ed\u017ee pak dovedl k jeho univerz\u00e1ln\u00ed aplikaci, nebo\u0165 poznal, \u017ee jak p\u0159ij\u00edm\u00e1n\u00ed l\u00e1sky, tak jej\u00ed propou\u0161t\u011bn\u00ed pro druh\u00e9 je v\u017edy velmi re\u00e1ln\u00fdm um\u00edr\u00e1n\u00edm pro n\u00e1\u0161 sou\u010dasn\u00fd stav. Kdykoli se rozhodneme milovat, budeme – a mus\u00edme – um\u00edrat tomu, k\u00fdm jsme byli p\u0159edt\u00edm, ne\u017e jsme milovali. Proto se \u010dasto dr\u017e\u00edme zp\u00e1tky. Na\u0161e d\u0159\u00edv\u011bj\u0161\u00ed j\u00e1 je n\u00e1m objektem na\u0161\u00ed l\u00e1sky odebr\u00e1no. Uv\u011bdom\u00edme si, \u017ee se tak stalo, a\u017e kdy\u017e se pust\u00edme, jinak bychom se pravd\u011bpodobn\u011b v\u017edycky b\u00e1li milovat.\u202f<\/p>\n\n\n\n Richard poukazuje na jednoduchost, kter\u00e1 \u010din\u00ed Franti\u0161kovu slu\u017ebu v\u00fdjime\u010dnou: <\/em><\/p>\n\n\n\n Pro Franti\u0161ka musel b\u00fdt prost\u0159edek stejn\u00fd jako poselstv\u00ed – jinak by se samotn\u00e9 poselstv\u00ed rychle ztratilo. Pouze l\u00e1ska m\u016f\u017ee hledat, d\u00e1vat nebo p\u0159ij\u00edmat l\u00e1sku. Je to t\u00e9m\u011b\u0159 tak jednoduch\u00e9. Franti\u0161ek vytvo\u0159il pro sv\u00e9 n\u00e1sledovn\u00edky zcela jinou t\u0159\u00eddu, jak\u00fdsi podzemn\u00ed semin\u00e1\u0159, chcete-li, kde jsme my franti\u0161k\u00e1ni museli v\u00edru \u017e\u00edt d\u0159\u00edve, ne\u017e jsme o v\u00ed\u0159e mluvili. Na\u0161e \u0159ehole byla zpo\u010d\u00e1tku jen \u201etipy na cestu\u201c, putovn\u00ed a \u017eebrav\u00fd \u017eivotn\u00ed styl, ponor do m\u011bsta i naprost\u00e1 samota v p\u0159\u00edrod\u011b, kde bylo mo\u017en\u00e9 l\u00e1sku zakusit a dotknout se j\u00ed, mnohem v\u00edce ne\u017e ve form\u00e1ln\u00ed semin\u00e1rn\u00ed t\u0159\u00edd\u011b, kde by se mohla jen definovat.<\/p>\n\n\n\n Ve franti\u0161k\u00e1nsk\u00e9m \u010dten\u00ed evangelia nen\u00ed d\u016fvod b\u00fdt \u0159eholn\u00edkem nebo milovat Boha jinak ne\u017e v pozn\u00e1n\u00ed, \u017ee \u201el\u00e1ska [Boha], kter\u00fd n\u00e1s velmi miloval, je velmi milovat\u201c, jak \u0159ekl Franti\u0161ek. [2] N\u00e1bo\u017eenstv\u00ed nen\u00ed o hrdinsk\u00e9 s\u00edle v\u016fle, o v\u00edt\u011bzstv\u00ed nebo o tom, \u017ee m\u00e1me pravdu. To bylo ve v\u011bt\u0161in\u011b k\u0159es\u0165ansk\u00fdch d\u011bjin fale\u0161nou n\u00e1hra\u017ekou svatosti.\u202fSkute\u010dn\u00fd r\u016fst ve svatosti je r\u016fstem v ochot\u011b b\u00fdt milov\u00e1n a milovat. <\/p>\n\n\n\n P\u0159e\u010dt\u011bte si tuto meditaci na str\u00e1nk\u00e1ch cac.org. <\/p>\n\n\n\n Translated with DeepL.com (free version)<\/p>\n\n\n\n [1] Christian Wiman, My Bright Abyss: Meditation of a Modern Believer (<\/em>New York: Farrar, Straus and Giroux, 2013), 3.\u202f <\/p>\n\n\n\n [2] Thomas of Celano, The Remembrance of the Desire of a Soul<\/em> 148, in Francis of Assisi: Early <\/em>Documents, vol. 2,<\/em> The Founder <\/em>(Hyde Park, NY: New City Press, 2000), 373. <\/p>\n\n\n\n Adapted from Richard Rohr, Eager to Love: The Alternative Way of Francis of Assisi<\/a><\/em> (Cincinnati, OH: Franciscan Media, 2014), 191\u2013192, 197, 104.<\/p>\n\n\n\nFranti\u0161ek dychtil po l\u00e1sce<\/h4>\n\n\n\n
Setk\u00e1val se s l\u00e1skou<\/h4>\n\n\n\n
Neb\u00e1l se milovat<\/h4>\n\n\n\n
\u017e\u00edt v\u00edru d\u0159\u00edve ne\u017e o n\u00ed mluvit<\/h4>\n\n\n\n
\u201el\u00e1ska [Boha], kter\u00fd n\u00e1s velmi miloval, je velmi milovat\u201c<\/h4>\n\n\n\n
Prameny:<\/h6>\n\n\n\n