(pokra\u010dov\u00e1n\u00ed p\u0159edn\u00e1\u0161ky Jos\u00e9 Vicente Rodr\u00edgueze)<\/p>\n
Duchovn\u00ed p\u00edse\u0148<\/em><\/strong><\/p>\n Nedostatky \u0159eholn\u00edch brat\u0159\u00ed, na kter\u00e9 poukazoval v\u00a01V 11, 4-5, najdeme tak\u00e9 v\u00a0P\u00edsni (B) 18-19 a 28, 6-7, tj. i v\u00a0tomto spise bychom na\u0161li prvky, kter\u00e9 n\u00e1m umo\u017en\u00ed utvo\u0159it si obraz bos\u00e9ho karmelit\u00e1na jako\u017eto \u010dlov\u011bka, jeho\u017e existence m\u00e1 teolog\u00e1ln\u00ed charakter. M\u016f\u017eeme se zb\u011b\u017en\u011b pod\u00edvat na slavnou 28. sloku:<\/p>\n \u201eM\u00e1 du\u0161e je zam\u011bstn\u00e1na <\/p>\n Zde je ji\u017e pln\u011b \u0159e\u010d o teolog\u00e1ln\u00edm \u017eivot\u011b, \u201e\u0159\u00edk\u00e1, \u017ee jej\u00ed du\u0161e i t\u011blo i mohutnosti i cel\u00e1 jej\u00ed schopnost je zam\u011bstn\u00e1na, ne ji\u017e v\u011bcmi, n\u00fdbr\u017e t\u00edm, co je ke slu\u017eb\u011b jej\u00edmu snoubenci; a \u017ee proto nevyhled\u00e1v\u00e1 sv\u016fj vlastn\u00ed zisk, ani nejde za sv\u00fdmi zal\u00edben\u00edmi, t\u00edm m\u00e9n\u011b se zab\u00fdv\u00e1 jin\u00fdmi v\u011bcmi a ciz\u00edmi z\u00e1le\u017eitostmi od Boha odli\u0161n\u00fdmi a \u017ee dokonce i k\u00a0samotn\u00e9mu Bohu se nechov\u00e1 ji\u017e jin\u00fdm zp\u016fsobem \u010di stylem ne\u017e cvi\u010den\u00edm se v\u00a0l\u00e1sce, proto\u017ee ji\u017e p\u0159evr\u00e1tila a zm\u011bnila cel\u00e9 svoje p\u0159edchoz\u00ed chov\u00e1n\u00ed v\u00a0l\u00e1sku“.<\/p>\n V\u00a0tomto zp\u011bvu, kdy\u017e v\u00a0koment\u00e1\u0159i ke \u010dtvrt\u00e9mu ver\u0161i vysv\u011btluje, \u010d\u00edm se du\u0161e p\u0159edt\u00edm, ne\u017e sem dosp\u011bla zab\u00fdvala (\u010d. 7), mluv\u00ed bezpochyby o bos\u00e9m karmelit\u00e1novi, ale mluv\u00ed i o n\u00e1s, a to ve zp\u011bvu 26. v\u00a0koment\u00e1\u0159i k\u00a0p\u00e1t\u00e9m ver\u0161i \u201ea ztratila jsem st\u00e1do, kter\u00e9 jsem d\u0159\u00edve p\u00e1sla“, kde zmi\u0148ovan\u00e9 nedostatky jsou op\u011bt typick\u00e9 nedostatky \u0159eholn\u00edch brat\u0159\u00ed (srov. 18 \u201ev\u011bci\u010dky, kter\u00e9 dosud zav\u00e1n\u011bj\u00ed sv\u011btem“). Jde o stejnou osobu: ta, je\u017e p\u0159edt\u00edm byla l\u00ed\u010dena jako u\u017e osvobozen\u00e1 z\u00a0jejich pout, je nyn\u00ed l\u00ed\u010dena jako tak, kter\u00e1 se starala o tato st\u00e1da a houfy dobytka.<\/p>\n Ono st\u00e1do, o n\u011bm\u017e zde mluv\u00ed, je toto\u017en\u00e9 s\u00a0t\u00edm, o n\u011bm\u017e je \u0159e\u010d v\u00a0knize V\u00fdstupu, kde se p\u00ed\u0161e o habitu\u00e1ln\u00edch\/obvykl\u00fdch nedokonalostech jako \u201eobecn\u00fd zvyk mnoho mluvit, drobn\u00e9 p\u0159ilnut\u00ed k\u00a0n\u011bjak\u00e9 v\u011bci, kter\u00e9 nikdy nechceme p\u0159emoci, nap\u0159. k\u00a0osob\u011b, k\u00a0\u0161at\u016fm, ke knize, k\u00a0cele, k\u00a0ur\u010dit\u00e9mu druhu j\u00eddla a k\u00a0pokl\u00e1bosen\u00ed a k\u00a0pot\u011b\u0161en\u00ed\u010dku, kdy\u017e chceme n\u011bco okou\u0161et, v\u011bd\u011bt a sly\u0161et apod. (1V 11,4). Jan se u\u017e o tom zm\u00ednil jinde, zde to v\u0161ak vysv\u011btluje \u0161\u00ed\u0159eji a jasn\u011bji. V\u0161echny tyto nedokonalosti budou odstran\u011bny temnou noc\u00ed a \u017e\u00edt v\u00a0t\u00e9to noci (aktivn\u00ed \u010di\/a pasivn\u00ed) znamen\u00e1 u\u010dit se \u017e\u00edt teolog\u00e1ln\u011b.<\/p>\n Vrac\u00edme se tedy op\u011bt k\u00a0tomu, \u017ee si Jan od K\u0159\u00ed\u017ee p\u0159edstavuje bos\u00e9ho karmelit\u00e1na\u00a0 p\u0159edev\u0161\u00edm jako bos\u00e9ho karmelit\u00e1na, kter\u00fd \u017eije teolog\u00e1ln\u00edm \u017eivotem.<\/p>\n Kr\u00e1tk\u00e9 spisy <\/em><\/strong><\/p>\n Ponech\u00e1me nyn\u00ed stranou velk\u00e1 d\u00edla a pod\u00edv\u00e1me se, jak Jan od K\u0159\u00ed\u017e na\u010drt\u00e1v\u00e1 karmelit\u00e1nsk\u00e9ho \u0159eholn\u00edka ve sv\u00fdch kr\u00e1tk\u00fdch spisech, zvl\u00e1\u0161t\u011b ve V\u00fdstrah\u00e1ch a \u010cty\u0159ech rad\u00e1ch \u0159eholn\u00edkovi, mezi kter\u00fdmi existuje jist\u00fd paralelismus. Tento paralelismus je velmi z\u0159eteln\u00fd pr\u00e1v\u011b v\u00a0teolog\u00e1ln\u00edch prvc\u00edch, kter\u00e9 tvo\u0159\u00ed osu a prostupuj\u00ed tyto texty.<\/p>\n Velmi rozhodn\u00fd teolog\u00e1ln\u00ed za\u010d\u00e1tek V\u00fdstrah nab\u00edz\u00ed rychlou a kr\u00e1tkou cestu pro ty kdo by cht\u011bli rychle dosp\u011bt ke spojen\u00ed s\u00a0Bohem a t\u011b\u0161it se ze v\u0161ech plod\u016f sjednocen\u00ed (V 1). Sv\u011btec n\u00e1m pot\u00e9 p\u0159edstav\u00ed celou \u0161k\u00e1lu boje o\u010dek\u00e1van\u00e9ho na t\u00e9to cest\u011b, proti t\u0159em nep\u0159\u00e1tel\u016fm du\u0161e, tedy sv\u011btu, \u010f\u00e1blu a t\u011blu, kde lze op\u011bt odkr\u00fdt celou teolog\u00e1ln\u00ed dynamiku, nebo\u0165 v\u00edme ji\u017e odjinud, \u017ee Jan jinde stav\u00ed do protikladu v\u00edru a varov\u00e1n\u00ed p\u0159ed \u010f\u00e1blem a jeho lst\u00ed, podobn\u011b nad\u011bji a sv\u011bt a l\u00e1sku a\u00a0t\u011blo (tj. ego, j\u00e1).<\/p>\n M\u00edsto, kde je\u00a0 nejz\u0159eteln\u011bji vyj\u00e1d\u0159ena tato kontrapozice v\u00edra\/\u010f\u00e1bel, nad\u011bje\/sv\u011bt, l\u00e1ska\/t\u011blo-j\u00e1 nalezneme v\u00a02N 21, kde vysv\u011btluje slovo \u201ep\u0159evle\u010dena“. P\u0159evle\u010dena, \u010dili obl\u00e9knuta do teolog\u00e1ln\u00edch bo\u017e\u00edch ctnost\u00ed (\u010d. 10)<\/p>\n Zp\u011bt k\u00a0V\u00fdstrah\u00e1m: vystupuje z\u00a0nich portr\u00e9t bos\u00e9ho karmelit\u00e1n, o jak\u00e9m Jan od K\u0159\u00ed\u017ee snil. Jeho typick\u00e9 rysy jsou nejsnadn\u011bji rozli\u0161iteln\u00e9 v\u00a0prvn\u00ed v\u00fdstraze: vyzna\u010duje se n\u00e1le\u017eitou l\u00e1skou k\u00a0druh\u00fdm. Podle m\u00e9ho n\u00e1zoru je tu v\u0161ak obsa\u017eeno v\u00edcero rys\u016f teolog\u00e1ln\u00edho \u017eivota.<\/p>\n Prvn\u00ed v\u00fdstraha proti sv\u011btu tak zmi\u0148uje konkr\u00e9tn\u00ed aplikaci l\u00e1sky, i v\u016f\u010di t\u011bm, kte\u0159\u00ed z\u016fst\u00e1vaj\u00ed p\u0159ed branami kl\u00e1\u0161tera; druh\u00e1 proti sv\u011btu vypov\u00edd\u00e1 o p\u016fsoben\u00ed nad\u011bje, s\u00a0d\u016frazem, jako v\u017edy, na vztah mezi \u010dasn\u00fdmi dobry a chudobou ducha; t\u0159et\u00ed proti sv\u011btu ukazuje op\u011bt jak p\u016fsob\u00ed l\u00e1ska, tentokr\u00e1t jemn\u011bji, rafinovan\u011bji, uvnit\u0159 kl\u00e1\u0161tera, v\u016f\u010di spoluobyvatel\u016fm.<\/p>\n Prvn\u00ed a druh\u00e1 v\u00fdstraha proti \u010f\u00e1blu mluv\u00ed o poslu\u0161nosti: jej\u00edm\u017e z\u00e1kladem a smyslem nen\u00ed ne\u017e v\u00edra. T\u0159et\u00ed v\u00fdstraha proti \u010f\u00e1blu mluv\u00ed o poko\u0159e, ale o poko\u0159e jako\u017eto opravdov\u00e9 l\u00e1sce, pokorn\u00e9 l\u00e1sce (viz Terezie v\u00a0CV 6).<\/p>\n Prvn\u00ed v\u00fdstraha proti t\u011blu vy\u017eaduje v\u00edru, aby bylo mo\u017eno akceptovat \u017eivot v\u00a0kl\u00e1\u0161te\u0159e, s\u00a0po\u017eadavky, je\u017e obn\u00e1\u0161\u00ed. Druh\u00e1 a t\u0159et\u00ed o v\u00ed\u0159e je jako z\u00e1kladu poslu\u0161nosti a cel\u00e9ho \u0159eholn\u00edho \u017eivota. Tak\u00e9 je tu nad\u011bje vlo\u017een\u00e1 do rad \u201enehledat a nelp\u011bt na pot\u011b\u0161en\u00ed a chuti“ a to \u017ee chudoba ducha je vlastn\u011b dynamick\u00e9 uskute\u010dn\u011bn\u00ed nad\u011bje. Kone\u010dn\u011b a nejpln\u011bji, se v\u00a0t\u011bchto dvou nach\u00e1z\u00ed op\u011bt i l\u00e1ska, c\u00edl, po\u010d\u00e1tek i st\u0159ed v\u0161eho.<\/p>\n Je z\u0159ejm\u00e9, \u017ee V\u00fdstrahami cht\u011bl Jan od K\u0159\u00ed\u017ee formovat prav\u00e9 \u0159eholn\u00edky, pln\u00e9 k\u0159es\u0165ansk\u00e9ho \u017eivotn\u00edho realismu – je to vid\u011bt i z\u00a0toho, jak se tu zab\u00fdv\u00e1 zcela konkr\u00e9tn\u00edmi re\u00e1liemi \u0159eholn\u00edho \u017eivota. Zmi\u0148uje rept\u00e1n\u00ed, pomluvy, nedostatek poslu\u0161nosti vypl\u00fdvaj\u00edc\u00ed z\u00a0p\u0159\u00edli\u0161 lidsk\u00e9ho hodnocen\u00ed \u00a0situac\u00ed atd. Viz tak\u00e9 n\u011bkter\u00e9 jeho z\u00e1v\u011bry: \u201enebude\u0161 um\u011bt b\u00fdt \u0159eholn\u00edkem“, \u201emnoha \u0159eholn\u00edk\u016fm to u\u0161kodilo v\u00a0dokonalosti“\u00a0 a jinde, kde pou\u017e\u00edv\u00e1 slovo \u201e\u0159eholn\u00ed osoba“, viz \u010d. 8, 11. 15 (dvakr\u00e1t) a kde j\u00edm ozna\u010duje, co t\u011bmito radami a v\u00fdstrahami sleduje.<\/p>\n Ve \u010dty\u0159ech rad\u00e1ch napsan\u00fdch p\u0159\u00edmo pro jednoho \u0159eholn\u00edka karmelit\u00e1nsk\u00e9ho \u0159\u00e1du (zd\u00e1 se, \u017ee se jednalo o bratra, kter\u00fd nepat\u0159il k\u00a0ch\u00f3ru), to pod\u00e1v\u00e1 podobn\u011b (viz text).<\/p>\n Nechci komentovat ka\u017ed\u00fd jednotliv\u00fd bod a ctnost. Na konci t\u011bchto str\u00e1nek se \u0159\u00edk\u00e1: \u201eJestli\u017ee bude Va\u0161e L\u00e1ska tyto v\u011bci pe\u010dliv\u011b zachov\u00e1vat, velice brzy dos\u00e1hne dokonalosti, nebo\u0165 tyto v\u011bci si takov\u00fdm zp\u016fsobem napom\u00e1haj\u00ed jedna druh\u00e9, \u017ee kdo sel\u017ee v\u00a0jedn\u00e9, kv\u016fli t\u00e9 jedn\u00e9, v\u00a0n\u00ed\u017e selhal, se mu ztr\u00e1c\u00ed to, co mu z\u00a0ostatn\u00edch bylo prosp\u011b\u0161n\u00e9 a co z\u00a0nich z\u00edskal.“<\/p>\n Mezi t\u00edmto spisem a V\u00fdstrahami existuje velk\u00e1 duchovn\u00ed a liter\u00e1rn\u00ed spojitost, maj\u00ed tot\u00e9\u017e teolog\u00e1ln\u00ed vyzn\u011bn\u00ed, zvl\u00e1\u0161t\u011b v\u00a0koment\u00e1\u0159i cvi\u010den\u00ed ve ctnostech obsa\u017een\u00e9mu v\u00a0Rad\u00e1ch, kde u\u017e nem\u016f\u017ee b\u00fdt teolog\u00e1ln\u011bj\u0161\u00ed, kdy\u017e \u0159\u00edk\u00e1, aby se doty\u010dn\u00fd ned\u00edval na to, co m\u00e1 ud\u011blat, ale \u201ea\u0165 m\u00e1 na mysli ten d\u016fvod, toti\u017e \u017ee je m\u00e1 d\u011blat pro Boha. A tak mus\u00ed d\u011blat v\u0161echny v\u011bci, p\u0159\u00edjemn\u00e9 nebo nep\u0159\u00edjemn\u00e9, s\u00a0t\u00edm jedin\u00fdm c\u00edlem, aby jimi slou\u017eil Bohu.“<\/p>\n Listy sv. Jana od K\u0159\u00ed\u017ee<\/em><\/strong><\/p>\n Mezi jeho dopisy nalezneme list napsan\u00fd jednomu karmelit\u00e1novi, \u0159\u00e1dov\u00e9mu kn\u011bzi, kter\u00fd mu psal o sv\u00fdch velik\u00fdch touh\u00e1ch zab\u00fdvat se pouze Bohem, milovat ho nade v\u0161ecky v\u011bci a \u017e\u00e1dal Jana, aby mu pomohl svou radou, jak doj\u00edt napln\u011bn\u00ed t\u00e9to sv\u00e9 tu\u017eby. Jan od K\u0159\u00ed\u017ee mu odpov\u00edd\u00e1, \u017ee ho t\u011b\u0161\u00ed ony svat\u00e9 touhy a je\u0161t\u011b v\u00edce bude pot\u011b\u0161en, pokud je tak\u00e9 uskute\u010dn\u00ed. A za\u010d\u00edn\u00e1 mu vykl\u00e1dat svou nauku. Jde o nejdel\u0161\u00ed list janovsk\u00e9ho epistol\u00e1\u0159e. Oz\u00fdvaj\u00ed se v\u00a0n\u011bm t\u00e9mata, kter\u00e9 zachytil i jinde: o Bo\u017e\u00ed transcendenci, o p\u0159ekon\u00e1v\u00e1n\u00ed chut\u00ed a pot\u011b\u0161en\u00ed, o hodnot\u011b na\u0161ich cit\u016f, kdy\u017e se spoj\u00ed s\u00a0motivy na\u0161\u00ed l\u00e1sky a jak u\u017e\u00edvat v\u016fli prost\u0159ednictv\u00edm l\u00e1sky: \u201ecel\u00e1 se sv\u00fdm c\u00edt\u011bn\u00edm zab\u00fdvala t\u00edm, jak milovat Boha“, \u201ev p\u016fsoben\u00ed v\u016fle, kter\u00e9 je milov\u00e1n\u00edm Boha, klade du\u0161e svou n\u00e1klonnost, pot\u011b\u0161en\u00ed, zal\u00edben\u00ed, uspokojen\u00ed a l\u00e1sku jedin\u011b v\u00a0n\u011bho, nech\u00e1vaj\u00edc\u00ed v\u0161echny v\u011bci bokem a miluj\u00edc ho nad n\u011b nade v\u0161echny.“ A toto milovat Boha nade v\u0161echny v\u011bci je \u201ezam\u011b\u0159it v\u0161echnu s\u00edlu v\u016fle na n\u011bj“. V\u00a0z\u00e1v\u011bru listu \u0159\u00edk\u00e1: \u201eTuze je tedy zapot\u0159eb\u00ed va\u0161\u00ed d\u016fstojnosti, a velmi na tom z\u00e1le\u017e\u00ed, aby se s\u00a0n\u00edm sjednotila a nezam\u011bstn\u00e1vat ji mrzk\u00fdmi a n\u00edzk\u00fdmi v\u011bcmi pozemsk\u00fdmi. Bo\u017esk\u00e1 Velebnost a\u0165 v\u00e1s u\u010din\u00ed tak duchovn\u00edm a svat\u00fdm, jak v\u00e1m to p\u0159eji. V\u00a0Segovii, 14. dubna, fra Jan od K\u0159\u00ed\u017ee. Je\u0161t\u011b jednou tedy m\u00e1me p\u0159ed sebou vysoce teolog\u00e1ln\u00ed\u00a0 instrukci a v\u00fdzvu, \u017ee kdo chce b\u00fdt bos\u00fdm karmelit\u00e1nem, mus\u00edm b\u00fdt vskutku teolog\u00e1ln\u00ed bytost\u00ed. Velmi hutn\u011b to vyjad\u0159uje n\u00e1sleduj\u00edc\u00ed v\u011bta: \u201edu\u0161e m\u00e1 kr\u00e1\u010det k\u00a0Bohu \u201ea v\u011b\u0159it a milovat nade v\u0161echno ch\u00e1p\u00e1n\u00ed“, \u201es v\u016fl\u00ed pono\u0159enou do pr\u00e1zdnoty v\u00edry a l\u00e1sky“. V tomto listu jsou \u010dast\u00e1 slova jako \u201eodpoutat se, odcizit se n\u011b\u010demu“, zab\u00fdvat se n\u011b\u010d\u00edm, zam\u011bstn\u00e1vat se n\u011b\u010d\u00edm, \u201ev pr\u00e1zdnot\u011b a v\u00a0temnot\u00e1ch“… kter\u00e9 zd\u016fraz\u0148uj\u00ed cosi velmi p\u0159\u00edzna\u010dn\u00e9ho pro teolog\u00e1ln\u00ed \u017eivot podle Jana od K\u0159\u00ed\u017ee.<\/p>\n (pokra\u010dov\u00e1n\u00ed p\u0159\u00ed\u0161t\u011b)<\/p>\n","protected":false},"excerpt":{"rendered":" (pokra\u010dov\u00e1n\u00ed p\u0159edn\u00e1\u0161ky Jos\u00e9 Vicente Rodr\u00edgueze) Duchovn\u00ed p\u00edse\u0148 Nedostatky \u0159eholn\u00edch brat\u0159\u00ed, na kter\u00e9 poukazoval v\u00a01V 11, 4-5, najdeme tak\u00e9 v\u00a0P\u00edsni (B) 18-19 a 28, 6-7, tj. i v\u00a0tomto spise bychom na\u0161li prvky, kter\u00e9 n\u00e1m umo\u017en\u00ed utvo\u0159it si obraz bos\u00e9ho karmelit\u00e1na jako\u017eto \u010dlov\u011bka, jeho\u017e existence m\u00e1 teolog\u00e1ln\u00ed charakter. M\u016f\u017eeme se zb\u011b\u017en\u011b pod\u00edvat na slavnou 28. sloku: \u201eM\u00e1 […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4],"tags":[],"_links":{"self":[{"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=\/wp\/v2\/posts\/1621"}],"collection":[{"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=1621"}],"version-history":[{"count":7,"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=\/wp\/v2\/posts\/1621\/revisions"}],"predecessor-version":[{"id":4743,"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=\/wp\/v2\/posts\/1621\/revisions\/4743"}],"wp:attachment":[{"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=1621"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=1621"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=1621"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\nA cel\u00e9 m\u00e9 bohatstv\u00ed je v\u00a0jeho slu\u017eb\u011b
\nNehl\u00edd\u00e1m u\u017e st\u00e1do
\nAni ned\u011bl\u00e1m n\u011bco jin\u00e9ho
\nNebo\u0165 jen v\u00a0milov\u00e1n\u00ed je m\u016fj \u00fad\u011bl.“
\n<\/em><\/p>\n