{"id":1710,"date":"2009-01-18T11:34:00","date_gmt":"2009-01-18T10:34:00","guid":{"rendered":"https:\/\/www.cestanahoru.org\/?p=1710"},"modified":"2012-10-22T21:43:53","modified_gmt":"2012-10-22T19:43:53","slug":"1710","status":"publish","type":"post","link":"https:\/\/www.cestanahoru.org\/?p=1710","title":{"rendered":"\u017divot jako d\u011bjiny II."},"content":{"rendered":"

Amedeo Cencini<\/em><\/p>\n

Obecn\u00e9 c\u00edle<\/p>\n

1. Nov\u00e9 \u010dten\u00ed a nov\u00e9 zachycen\u00ed cel\u00e9ho \u017eivota jako d\u011bjin sp\u00e1sy <\/strong><\/p>\n

Jde o to br\u00e1t velmi v\u00e1\u017en\u011b a d\u016fkladn\u011b pravdu, \u017ee B\u016fh st\u00e1le<\/em> p\u016fsob\u00ed mou sp\u00e1su. Ka\u017ed\u00e1<\/em> ud\u00e1lost se tedy mus\u00ed \u010d\u00edst z tohoto zorn\u00e9ho \u00fahlu a mus\u00ed se odolat poku\u0161en\u00ed, abychom my rozhodovali, kter\u00e1 fakta stoj\u00ed za zapamatov\u00e1n\u00ed, kter\u00e1 jsou v\u00fdznamn\u00e1 a d\u016fle\u017eit\u00e1 a kter\u00e1 nikoli. Bylo by to poku\u0161en\u00ed velmi nebezpe\u010dn\u00e9, typicky \u010f\u00e1belsk\u00e9, jako v\u0161echna poku\u0161en\u00ed, kter\u00e1 se nedaj\u00ed ihned rozpoznat jako poku\u0161en\u00ed.<\/p>\n

Tedy \u017e\u00e1dn\u00e9 uhlazov\u00e1n\u00ed, \u017e\u00e1dn\u00e1 cenzura. B\u00fdt tvorem znamen\u00e1 tak\u00e9 toto: z\u0159eknout se n\u00e1roku, abychom byli p\u00e1ny sv\u00e9ho \u017eivotn\u00edho p\u0159\u00edb\u011bhu a zcela subjektivn\u011b a p\u0159edem rozhodli o tom, co se v\u00a0\u017eivot\u011b povedlo a nepovedlo. A jestli jsme dosud n\u011b\u010demu neporozum\u011bli, nen\u00ed to nic divn\u00e9ho. Je to pouze d\u016fkaz, \u017ee n\u00e1\u0161 \u017eivot je v Bo\u017e\u00edch rukou, a proto m\u00e1 v sob\u011b i n\u011bco z jeho tajemstv\u00ed<\/em>. Ale nen\u00ed to dostate\u010dn\u00fd d\u016fvod. <\/p>\n

Pro\u010d si ale zapisovat sv\u016fj p\u0159\u00edb\u011bh? Proto\u017ee psan\u00ed je mnohem podn\u011btn\u011bj\u0161\u00ed a v\u00edce n\u00e1\u0161 vt\u00e1hne dovnit\u0159 ne\u017e pouh\u00e9 \u010dten\u00ed nebo my\u0161len\u00ed. Nut\u00ed n\u00e1s k jasnosti a konkr\u00e9tnosti, pom\u00e1h\u00e1 vystihnout p\u0159esn\u011bji spojitost mezi ud\u00e1lostmi, v\u00fdslovn\u011b vyj\u00e1d\u0159\u00ed z\u00e1v\u011bry a ot\u00e1zky, umo\u017e\u0148uje znovu pro\u017e\u00edvat a nechat dopadnout sv\u011btlo na jist\u00e9 chv\u00edle \u017eivota, usnad\u0148uje p\u016fsoben\u00ed \u00a0pam\u011bti v\u00edry (viz d\u00e1le), dovoluje uspo\u0159\u00e1dat a postupovat v\u00a0reflexi a jej\u00ed hlubok\u00fd pr\u016fnik do ud\u00e1lost\u00ed \u017eivota. \u201ePs\u00e1t,“ \u0159ekl jednou J. Green, \u201eznamen\u00e1 b\u00fdt v\u011bren pravd\u011b, kter\u00e1 se n\u00e1m zjevuje“ – kter\u00e1 se n\u00e1m zjevuje p\u0159\u00edmo v samotn\u00e9m psan\u00ed. Je jist\u00e9, \u017ee se b\u00edl\u00fd list m\u016f\u017ee zm\u011bnit v klamn\u00e9 zrcadlo, kter\u00e9 n\u00e1m pod\u00e1v\u00e1 fale\u0161n\u00fd a povrchn\u00ed obraz n\u00e1s samotn\u00fdch, m\u016f\u017ee n\u00e1m nastra\u017eit l\u00e9\u010dku a sv\u00e1d\u011bt n\u00e1s k nekone\u010dn\u00fdm monolog\u016fm se sebou sam\u00fdmi. Ale m\u016f\u017ee se st\u00e1t tak\u00e9 blahod\u00e1rnou askez\u00ed, abychom se zamysleli nad sebou jako v\u011b\u0159\u00edc\u00ed, na\u0161li si od sebe odstup a hled\u011bli na svou osobu objektivn\u011b a pochopili, jak se na n\u00e1s neust\u00e1le napl\u0148uje ne\u010dekan\u00e9 a nesl\u00fdchan\u00e9 tajemstv\u00ed l\u00e1sky, v\u017edycky p\u0159esahuj\u00edc\u00ed to, co jsme dosud v\u011b\u0159ili a mysleli, na\u0161e touhy a na\u0161e deprese, i na\u0161i malou v\u00edru.
\nPsan\u00ed se pak st\u00e1v\u00e1 nejvy\u0161\u0161\u00ed formou my\u0161len\u00ed.<\/p>\n

2. Nal\u00e9zt trvalou zn\u00e1mku specifick\u00e9 Bo\u017e\u00ed p\u0159\u00edtomnosti<\/strong><\/p>\n

V ka\u017ed\u00e9m z n\u00e1s je B\u016fh p\u0159\u00edtomen zcela zvl\u00e1\u0161tn\u00edm zp\u016fsobem a rovn\u011b\u017e zvl\u00e1\u0161tn\u00edm zp\u016fsobem se zjevuje. Je nanejv\u00fd\u0161 d\u016fle\u017eit\u00e9 objevit tuto p\u0159\u00edtomnost, p\u0159\u00edzna\u010dn\u00fd zp\u016fsob, jak\u00fdm se B\u016fh zjevil v\u00a0m\u00e9m \u017eivotn\u00edm p\u0159\u00edb\u011bhu, p\u0159\u00edzna\u010dn\u00e9 zn\u00e1mky jeho p\u0159\u00edtomnosti, jednotliv\u00e9 rysy jeho tv\u00e1\u0159e, slovo, kter\u00e9 pronesl o m\u00e9m \u017eivot\u011b a v n\u011bm, jak mi ho sv\u011b\u0159uje a jak se skrze n\u011b zjevuje. Guardini \u0159\u00edk\u00e1: \u201eJak chud\u00e1 je na\u0161e n\u00e1bo\u017eensk\u00e1 kultura, p\u0159ed n\u00e1mi jasn\u011b vytane kdy\u017e uv\u00e1\u017e\u00edme, jak m\u00e1lo jsme vycvi\u010deni pozn\u00e1vat Boha ve sv\u00e9m \u017eivot\u011b, nebo n\u00e1\u0161 \u017eivot podle Toho, kter\u00fd n\u00e1s j\u00edm prov\u00e1z\u00ed. K\u0159es\u0165ansk\u00e1 existence by m\u011bla znamenat, \u017ee n\u00e1s podp\u00edr\u00e1 nejen teoretick\u00e9 p\u0159esv\u011bd\u010den\u00ed, n\u00fdbr\u017e \u017eiv\u00e9 v\u011bdom\u00ed, \u017ee On vede n\u00e1\u0161 \u017eivot. Pak by ov\u0161em ka\u017ed\u00e1 ud\u00e1lost byla sebezjeven\u00edm Boha, a pr\u00e1v\u011b tak i pozn\u00e1n\u00edm n\u00e1s sam\u00fdch“.<\/a>[1]<\/p>\n

Ka\u017ed\u00fd<\/em> z n\u00e1s by m\u011bl do ur\u010dit\u00e9 m\u00edry um\u011bt mluvit o Bohu prost\u011b t\u00edm, \u017ee pouk\u00e1\u017ee na sv\u016fj vlastn\u00ed p\u0159\u00edb\u011bh!<\/p>\n

3. Kvalitativn\u00ed <\/a>skok v\u00edry<\/strong><\/strong><\/p>\n

Ve v\u0161ech \u017eivotn\u00edch obdob\u00edch by m\u011bla r\u016fst na\u0161e v\u00edra, tj. schopnost usuzovat, p\u0159em\u00fd\u0161let, vn\u00edmat \u017eivot s mentalitou v\u011b\u0159\u00edc\u00edho. Jen\u017ee \u201estravou“ pro na\u0161i v\u00edru jsou na\u0161e \u017eivotn\u00ed ud\u00e1losti, proto\u017ee v nich<\/em> je p\u0159\u00edtomen B\u016fh (tj. ve \u010dty\u0159iceti letech nem\u016f\u017ee \u010dlov\u011bk v\u011b\u0159it jako ve dvaceti). V\u011b\u0159\u00edc\u00ed \u010dlov\u011bk m\u00e1 pro tuto \u010detbu nesm\u00edrn\u011b cenn\u00fd orienta\u010dn\u00ed bod, autentick\u00fd a jedine\u010dn\u00fd kl\u00ed\u010d v\u00fdkladu, kter\u00fd mu umo\u017en\u00ed pochopit smysl ud\u00e1lost\u00ed a kter\u00fd je v nich z\u00e1rove\u0148 zahrnut a j\u00edm je Slovo jako ur\u010dit\u00e9 motto dne, Slovo, kter\u00e9 je ud\u00e1lost\u00ed (hebr. dabar<\/em>).<\/p>\n

Proto jsou pro na\u0161e doporu\u010den\u00e9 cvi\u010den\u00ed nezbytn\u00e9 n\u00e1sleduj\u00edc\u00ed dva ka\u017edodenn\u00ed \u00fakony:<\/p>\n

– doprov\u00e1zet ka\u017ed\u00fd n\u00e1\u0161 den ur\u010dit\u00fdm Bo\u017e\u00edm slovem, u\u010dinit z\u00a0n\u011bj motto na\u0161eho dne<\/em> <\/a>[2]<\/p>\n

– \u00a0\u017eit\u00e1 v\u00edra se m\u00e1 st\u00e1vat z\u00e1kladem cel\u00e9 existence v\u011b\u0159\u00edc\u00edho<\/em> \u010dlov\u011bka<\/a>[3]<\/strong><\/em><\/p>\n

4. Kvalitativn\u00ed <\/a>skok zasv\u011bcen\u00ed bohu<\/strong><\/strong><\/p>\n

Jde o p\u0159irozen\u00fd d\u016fsledek p\u0159ede\u0161l\u00e9ho. \u0158ekli jsme u\u017e, \u017ee nen\u00ed mo\u017en\u00e9 \u017e\u00edt na duchovn\u00ed cest\u011b z\u00a0toho, co bylo kdysi. Trval\u00e1 formace znamen\u00e1 hledat a nal\u00e9zat st\u00e1l\u00e9 nov\u00e9 pohnutky k zasv\u011bcen\u00ed Bohu v st\u00e1le siln\u011bj\u0161\u00edm a osobn\u011bj\u0161\u00edm rozhodnut\u00ed v\u00edry. Tato pr\u00e1ce by n\u00e1s m\u011bla uzp\u016fsobit k\u00a0nov\u00e9mu sebedarov\u00e1n\u00ed, odli\u0161n\u00e9mu od toho, kter\u00e9 jsme u\u010dinili ve sv\u00fdch dvaceti letech, pr\u00e1v\u011b proto, \u017ee mezit\u00edm jsme u\u010dinili \u0159adu dal\u0161\u00edch zku\u0161enost\u00ed s Bo\u017e\u00ed p\u0159\u00edtomnost\u00ed, Bo\u017e\u00ed nab\u00eddkou, povzbuzen\u00edm, i \u201esvody“ a mohli jsme mezi t\u00edm odkr\u00fdt i k\u0159ehkost a b\u00eddnost lidsk\u00e9 odpov\u011bdi. V\u011brnost toho, kdo se zasv\u011bcuje, se op\u00edr\u00e1 o v\u011brnost Boha, a jen proto, \u017ee B\u016fh je v\u011brn\u00fd, m\u016f\u017ee \u010dlov\u011bk myslet na to, aby se i nov\u011b zasv\u011btil a vydal Bohu. Jinak \u0159e\u010deno: jestli\u017ee p\u0159i prvn\u00edch slibech s\u00e1z\u00ed \u010dlov\u011bk na sv\u00e9 vlastn\u00ed s\u00edly, \u201eobnova“ slib\u016f sd\u011bluje, \u017ee \u010dlov\u011bk s\u00e1z\u00ed na Bo\u017e\u00ed milosrdenstv\u00ed.<\/p>\n

Orienta\u010dn\u00edm bodem pro toto \u201enov\u00e9“ zasv\u011bcen\u00ed je charisma<\/em>, kter\u00e9 tu m\u00e1 b\u00fdt znovu objeveno – jako orienta\u010dn\u00ed bod pro hled\u00e1n\u00ed toho, k\u00fdm jsem a kam pat\u0159\u00edm.<\/p>\n

Plat\u00ed jedna obecn\u00e1 z\u00e1konitost: z\u00e1kon globality a \u00faplnosti \u0159eholn\u00edho charismatu<\/a>[4]<\/strong><\/em> (Pas\u00e1\u017ee P\u00edsma k\u00a0\u00favaze pro tuto \u010d\u00e1st: Ex 3,1-6.9-12; 1Kr\u00e1l 19,9-14; Mdr 9,1-18; \u017d 139; 105; Iz 50,4-5; Oz 2,16.21-22).<\/p>\n

\n

<\/a>[1] Guardini R., Accettare se stessi<\/em>, Brescia 1992, 32-33.<\/p>\n

<\/a>[2] srov. Cencini, Amerai, 130-143<\/p>\n

<\/a>[3] Cencini, Dal progetto di vita personale al progetto di vita dell’istituto. Per una formazione al senso della missione, 20-22.<\/p>\n

<\/a>[4] tamt\u00e9\u017e, 22-27; Amerai<\/em>, 39-55.<\/p>\n","protected":false},"excerpt":{"rendered":"

Amedeo Cencini Obecn\u00e9 c\u00edle 1. Nov\u00e9 \u010dten\u00ed a nov\u00e9 zachycen\u00ed cel\u00e9ho \u017eivota jako d\u011bjin sp\u00e1sy Jde o to br\u00e1t velmi v\u00e1\u017en\u011b a d\u016fkladn\u011b pravdu, \u017ee B\u016fh st\u00e1le p\u016fsob\u00ed mou sp\u00e1su. Ka\u017ed\u00e1 ud\u00e1lost se tedy mus\u00ed \u010d\u00edst z tohoto zorn\u00e9ho \u00fahlu a mus\u00ed se odolat poku\u0161en\u00ed, abychom my rozhodovali, kter\u00e1 fakta stoj\u00ed za zapamatov\u00e1n\u00ed, kter\u00e1 jsou […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[8],"tags":[],"_links":{"self":[{"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=\/wp\/v2\/posts\/1710"}],"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=1710"}],"version-history":[{"count":7,"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=\/wp\/v2\/posts\/1710\/revisions"}],"predecessor-version":[{"id":4912,"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=\/wp\/v2\/posts\/1710\/revisions\/4912"}],"wp:attachment":[{"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=1710"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=1710"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=1710"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}