{"id":1795,"date":"2009-02-19T20:36:19","date_gmt":"2009-02-19T19:36:19","guid":{"rendered":"https:\/\/www.cestanahoru.org\/?p=1795"},"modified":"2009-02-19T20:36:19","modified_gmt":"2009-02-19T19:36:19","slug":"zivot-jako-dejiny-vi","status":"publish","type":"post","link":"https:\/\/www.cestanahoru.org\/?p=1795","title":{"rendered":"\u017divot jako d\u011bjiny … VI."},"content":{"rendered":"

A. Cencini<\/em><\/p>\n

4. <\/a>Pravidlo k\u0159es\u0165ansk\u00e9 v\u00edry:\u00a0 v\u0161e m\u00e1 sv\u016fj st\u0159ed v\u00a0Kristu <\/strong><\/p>\n

Z\u00e1m\u011brem Boha-Otce, kter\u00fd v\u0161echno stvo\u0159il v Kristu, je d\u00e1t cel\u00e9mu stvo\u0159en\u00ed st\u0159ed v\u00a0Kristu a usm\u00ed\u0159it se sebou v\u0161echno \u201ejeho krv\u00ed prolitou na k\u0159\u00ed\u017ei“ (Kol 1,20). Hymny Kol 1,15-20 (o Kristov\u011b prvenstv\u00ed) a Ef 1,3-14 (o Bo\u017e\u00edm pl\u00e1nu sp\u00e1sy) mohou b\u00fdt jak\u00fdmsi z\u00e1kladn\u00edm vod\u00edtkem na\u0161eho cvi\u010den\u00ed: v\u0161echno, co je sou\u010d\u00e1st\u00ed na\u0161eho \u017eivota, m\u00e1 b\u00fdt pro\u017e\u00edv\u00e1no, zv\u00e1\u017eeno, zaznamen\u00e1no na pozad\u00ed \u017eivota Bo\u017e\u00edho Syna, jeho tajemstv\u00ed a jeho prvenstv\u00ed, kter\u00e9 je p\u016fvodem a c\u00edlem na\u0161\u00ed existence. Jestli\u017ee je P\u00edsmo exegetick\u00fd kl\u00ed\u010d pro pochopen\u00ed d\u011bjin, t\u00edm sp\u00ed\u0161e a konkr\u00e9tn\u011bji je Je\u017e\u00ed\u0161\u016fv \u017eivot (jeho tajemstv\u00ed vrchol\u00edc\u00ed ud\u00e1lost\u00ed k\u0159\u00ed\u017ee) krit\u00e9riem pro porozum\u011bn\u00ed na\u0161emu \u017eivotu. V\u0161echno se soust\u0159ed\u00ed kolem \u201eud\u00e1losti“ Krista, kter\u00e1 d\u00e1v\u00e1 smysl ka\u017ed\u00e9mu dni na\u0161\u00ed existence a zahrnuje ji v sob\u011b.<\/p>\n

Dal\u0161\u00ed aspekt onoho pravidla \u00faplnosti bychom mohli formulovat takto: celek<\/em> na\u0161eho \u017eivota je obsa\u017een a nazna\u010den v celku Kristova \u00a0tajemstv\u00ed<\/em>. <\/p>\n

A proto\u017ee\u00a0 jde o ud\u00e1lost, kter\u00e1 se ji\u017e<\/em> stala<\/em>, v\u011b\u0159\u00edc\u00ed ji m\u00e1 nyn\u00ed rozpoznat jako milost vlastn\u00edho po\u017eehn\u00e1n\u00ed, vyvolen\u00ed a p\u0159edur\u010den\u00ed v Kristu a p\u016fsoben\u00edm Je\u017e\u00ed\u0161e Krista (srov. Ef 1,3-6). Krist\u016fv \u017eivot v christologii svat\u00e9ho Pavla a Otc\u016f m\u00e1 pokra\u010dovat v \u017eivot\u011b v\u011b\u0159\u00edc\u00edho (Gal 2,20), m\u00e1 se odehr\u00e1vat ve v\u0161ech v\u011bcech a ve v\u0161ech tvorech (Ef 1,23). Nic nechyb\u00ed jeho utrpen\u00ed – pouze to, \u017ee m\u00e1 n\u011bjak\u00fdm zp\u016fsobem pokra\u010dovat v \u017eivot\u011b u\u010dedn\u00edka. Je to logika celistv\u00e9ho Krista („Christus totus<\/em>„) (Kol 3,11), logika ztoto\u017en\u011bn\u00ed se Synem, ve kter\u00e9m jsme my v\u0161ichni syny a dcerami.<\/p>\n

\u010cty\u0159i praktick\u00e9 sm\u011brnice n\u00e1m mohou pomoci v t\u00e9to existenci\u00e1ln\u00ed \u010detb\u011b na\u0161eho \u017eivota ve sv\u011btle Kristovy \u00faplnosti, k\u00a0n\u00ed\u017e m\u00e1me t\u00edhnout. M\u00e1me se:<\/p>\n

* zab\u00fdvat se ud\u00e1lostmi Je\u017e\u00ed\u0161ova \u017eivota i na \u00farovni vlastn\u00edho emo\u010dn\u00edho \u017eivota<\/em>. Tak, jak ho c\u00edrkev p\u0159edkl\u00e1d\u00e1 odjak\u017eiva b\u011bhem ka\u017ed\u00e9ho liturgick\u00e9ho roku a ve sv\u00e1tostech a jak to sly\u0161\u00edme i v \u00favodu hymnu o sebezma\u0159en\u00ed: \u201em\u011bjte v sob\u011b to c\u00edt\u011bn\u00ed, jak\u00e9 m\u011bl Kristus Je\u017e\u00ed\u0161“ (Flp 2,5).[1]<\/a> C\u00edlem je spolupracovat s Duchem, kter\u00fd n\u00e1s p\u0159ipodob\u0148uje Je\u017e\u00ed\u0161ovi a \u010din\u00ed z\u00a0n\u00e1s lidi v\u011b\u0159\u00edc\u00ed, doufaj\u00edc\u00ed a miluj\u00edc\u00ed. Jde o kontemplaci, kter\u00e1 by n\u00e1s m\u011bla p\u0159it\u00e1hnout ke Kristovu \u017eivotu, k jeho zp\u016fsobu byt\u00ed.<\/p>\n

* zab\u00fdvat se p\u0159ed Je\u017e\u00ed\u0161ovou tv\u00e1\u0159\u00ed vlastn\u00edmi emocemi<\/em>, tj. nahl\u00ed\u017eet povahu sv\u00fdch pocit\u016f, emoc\u00ed, popud\u016f, pohnutek k jedn\u00e1n\u00ed, sympati\u00ed a antipati\u00ed, p\u0159ita\u017elivost\u00ed i nechut\u00ed atd., a to proto, abychom poznali sami sebe, porovnali sv\u00e9 pocity s\u00a0Kristov\u00fdm c\u00edt\u011bn\u00edm a postoji a rozpoznali, kde je\u0161t\u011b pot\u0159ebujeme dal\u0161\u00ed konverzi. na tomto m\u00edst\u011b je \u010das na sebereflexi i l\u00edtost.<\/p>\n

* prob\u00edrat tv\u00e1\u0159\u00ed v\u00a0tv\u00e1\u0159 tajemstv\u00edm Kristova \u017eivota sv\u016fj \u017eivotn\u00ed p\u0159\u00edb\u011bh<\/em>. \u00da\u010del je z\u0159ejm\u00fd: objevit f\u00e1ze sv\u00e9ho \u017eivota, kde po n\u00e1s P\u00e1n cht\u011bl, abychom v sob\u011b obnovili a o\u017eivili jeho tajemstv\u00ed sp\u00e1sy. M\u016f\u017eeme p\u0159ij\u00edt na zaj\u00edmav\u00e9 objevy; n\u011bkter\u00e9 ud\u00e1losti, kter\u00e9 jsme pova\u017eovali za negativn\u00ed: n\u011bkter\u00e9 starosti, nespravedlnosti, pomluvy, z\u00e1pasy atd. se mohou uk\u00e1zat jako chv\u00edle, kter\u00e9 v\u00a0sob\u011b skr\u00fdvaj\u00ed i nad\u00e1le onu Bo\u017e\u00ed nab\u00eddku. Je to okam\u017eik konfrontace a ztoto\u017en\u011bn\u00ed se s Kristem.<\/p>\n

* o\u017eivit v\u011bdom\u00ed, \u017ee na\u0161e c\u00edt\u011bn\u00ed n\u00e1m zprost\u0159edkov\u00e1v\u00e1 objektivn\u00ed milost.<\/em> Tato f\u00e1ze je spojena s prvn\u00ed, ale ide\u00e1ln\u011b by m\u011blo na\u0161e c\u00edt\u011bn\u00ed\u00a0 pozvolna \u201ekonvertovat“ a nechat se p\u0159it\u00e1hnout n\u011b\u010d\u00edm nov\u00fdm. Co bylo p\u0159edt\u00edm odm\u00edt\u00e1no jako ne\u017e\u00e1douc\u00ed, m\u016f\u017ee b\u00fdt nyn\u00ed vn\u00edm\u00e1no (mo\u017en\u00e1 obt\u00ed\u017en\u011b a s bolest\u00ed) jako vz\u00e1cn\u00e1 p\u0159\u00edle\u017eitost k identifikaci s Kristem a k nejhlub\u0161\u00ed seberealizaci na\u0161eho prav\u00e9ho j\u00e1. \u017divot je nyn\u00ed radik\u00e1ln\u011b p\u0159ezna\u010den. Je to chv\u00edle hlubok\u00e9 modlitby, kter\u00e1 je darem Ducha a soust\u0159ed\u00ed se na Syna, je\u017e se nech\u00e1 milovat Otcem. \u00dast\u0159edn\u00ed m\u00edsto tu m\u00e1 slovo pronikaj\u00edc\u00ed do hlubin na\u0161eho nitra.<\/p>\n

T\u00edmto cvi\u010den\u00edm dosp\u011bjeme k jistot\u011b, \u017ee opravdu v ka\u017ed\u00e9 ud\u00e1losti, situaci, setk\u00e1n\u00ed je p\u0159\u00edtomen B\u016fh. Jeho bezv\u00fdhradn\u00e1 a absolutn\u00ed l\u00e1ska m\u016f\u017ee kone\u010dn\u011b b\u00fdt vn\u00edm\u00e1na a m\u016f\u017ee dostat odpov\u011b\u010f a to ze strany on\u011bch k\u0159ehk\u00fdch a relativn\u00edch zlomk\u016f \u017eivota, z nich\u017e se skl\u00e1d\u00e1 na\u0161e existence.[2]<\/a><\/p>\n

5. V\u00edra, kter\u00e1 osvobozuje: svoboda <\/a>d\u00e1vat v\u011bcem smysl<\/strong><\/p>\n

Ud\u00e1losti, jak v\u00a0d\u011bjin\u00e1ch stvo\u0159en\u00ed tak v\u00a0na\u0161em \u017eivotn\u00edm p\u0159\u00edb\u011bhu, nemaj\u00ed v\u017edycky logick\u00fd smysl. N\u011bkter\u00e9 situace jsou nesmysln\u00e9 a absurdn\u00ed: jsou d\u016fsledkem na\u0161eho zach\u00e1zen\u00ed nebo interpretace lidsk\u00e9 svobody (viz nap\u0159. p\u0159\u00edko\u0159\u00ed), ale mohou b\u00fdt d\u016fsledkem spleti p\u0159\u00ed\u010din nebo okolnost\u00ed, kter\u00e9 \u010dlov\u011bku nez\u00e1vis\u00ed (nap\u0159. p\u0159\u00edrodn\u00ed pohroma). Nov\u00e9 \u010dten\u00ed vlastn\u00edho \u017eivotn\u00edho p\u0159\u00edb\u011bhu zahrnuje i tyto ud\u00e1losti \u201ebeze smyslu“, m\u00e1 je vykoupit z jejich bezv\u00fdznamnosti. Za\u010dlenit takov\u00e9 skute\u010dnosti, kter\u00e9 z\u016fst\u00e1vaj\u00ed sou\u010d\u00e1st\u00ed na\u0161eho \u017eivota, znamen\u00e1 p\u0159edev\u0161\u00edm p\u0159i\u010d\u00edtat v\u00fdznam tomu, co se stalo<\/em>.<\/p>\n

Mysl\u00edm, \u017ee teprve zde za\u010d\u00edn\u00e1 lidsk\u00e1 svoboda: kdy\u017e se \u010dlov\u011bk u\u010d\u00ed d\u00e1vat v\u00fdznam situac\u00edm, kter\u00e9, jak se zd\u00e1, \u017e\u00e1dn\u00fd smysl nemaj\u00ed, zasadit do \u0161ir\u0161\u00edch souvislost\u00ed n\u011bco, co se zd\u00e1 absurdn\u00ed, vn\u00e1\u0161et smysl tam, kde neexistuje. \u201eNesmysln\u00e9 situace,“ tvrd\u00ed Molari, \u201em\u016f\u017ee \u010dlov\u011bk sn\u00e9st jen za podm\u00ednky, \u017ee se mu poda\u0159\u00ed vn\u00e9st smysl tam, kde neexistuje“.[3]<\/a> Plat\u00ed to i vzhledem k minulosti: minul\u00e9 ud\u00e1losti postr\u00e1daj\u00edc\u00ed logick\u00e9 souvislosti nebo zk\u0159\u00ed\u017een\u00e9 nep\u0159\u00edzniv\u00fdm osudem mohou b\u00fdt p\u0159ijaty – za podm\u00ednky, \u017ee do nich um\u00edme svobodn\u011b vn\u00e9st smysl. \u010clov\u011bk je toho schopen, pr\u00e1v\u011b v\u00a0tom spo\u010d\u00edv\u00e1 jeho d\u016fstojnost a svoboda, kterou mu nikdo nem\u016f\u017ee vz\u00edt. Minulost v na\u0161ich rukou z\u016fst\u00e1v\u00e1 nad\u00e1le \u017eiv\u00e1 a p\u0159\u00edtomn\u00e1, \u010dek\u00e1, \u017ee dostane smysl, kter\u00fd j\u00ed m\u016f\u017eeme d\u00e1t pouze my. Jenom pak je \u010dlov\u011bk subjektem vlastn\u00ed existence. Minulost p\u0159estane b\u00fdt dobou odcizenou a stane se skute\u010dn\u011b sou\u010d\u00e1st\u00ed na\u0161\u00ed identity. Ale p\u0159edev\u0161\u00edm je to zp\u016fsob, jak vyj\u00e1d\u0159it vlastn\u00ed v\u00edru: \u00a0posl\u00e9ze zkoum\u00e1me, nakolik je tato v\u00edra p\u0159esv\u011bd\u010div\u00e1 a propojen\u00e1 se \u017eivotem.<\/p>\n

\u201eTv\u00e1\u0159\u00ed v tv\u00e1\u0159 nepochopiteln\u00fdm ud\u00e1lostem,“ pokra\u010duje Molari, \u201enejde o to, pro\u010d se co stalo, ale jak\u00fd postoj zaujmout, aby to, co se ud\u00e1lo, dostalo smysl. \u010clov\u011bk toti\u017e m\u016f\u017ee pozm\u011bnit hodnotu d\u011bjinn\u00fdch situac\u00ed a m\u016f\u017ee d\u00e1t nov\u00fd sm\u011br i ud\u00e1lostem d\u011bjin \u00a0stvo\u0159en\u00ed“<\/em>.[4]<\/a><\/p>\n

Pr\u00e1v\u011b to ud\u011blal Je\u017e\u00ed\u0161. P\u0159\u00edkladn\u011b pro\u017eil tuto tv\u016fr\u010d\u00ed schopnost \u010dlov\u011bka, a to tak dalece, \u017ee dokonce i ze sv\u00e9 nesmysln\u00e9 a absurdn\u00ed smrti ud\u011blal ud\u00e1lost v\u0161eobecn\u00e9 sp\u00e1sy. \u201eB\u016fh byl skute\u010dn\u011b nep\u0159\u00edtomn\u00fd a jenom Je\u017e\u00ed\u0161ova bezpodm\u00edne\u010dn\u00e1 l\u00e1ska ho je\u0161t\u011b zp\u0159\u00edtom\u0148ovala na m\u00edst\u011b osam\u011bn\u00ed a smrti. T\u00edmto zp\u016fsobem vnesl smysl tam, kde neexistoval, dodal hodnotu tomu, co \u017e\u00e1dnou cenu nem\u011blo, zp\u0159\u00edtomnil Boha tam, kde ho lid\u00e9 u\u010dinili nep\u0159\u00edtomn\u00fdm“.[5]<\/a><\/p>\n

Pr\u00e1v\u011b v\u00edra toti\u017e dovoluje d\u00e1t smysl vlastn\u00edmu pro\u017e\u00edv\u00e1n\u00ed, se v\u0161emi jeho rozpory a inkoherenc\u00ed. Je to nejlep\u0161\u00ed zp\u016fsob, jak d\u00e1t smysl vlastn\u00ed minulosti, proto\u017ee ji vsazuje do d\u016fle\u017eit\u00e9ho r\u00e1mce, kter\u00fd je schopen obda\u0159it smyslem i to, co se lidsky zd\u00e1 zcela nesmysln\u00e9. Tento zp\u016fsob pro\u017e\u00edv\u00e1n\u00ed v\u00edry \u010dlov\u011bka z\u00e1sadn\u011b osvobozuje a je vrcholn\u00fdm v\u00fdrazem svobody v\u011b\u0159\u00edc\u00edho.<\/p>\n

[1]<\/a> pozor, \u010desk\u00fd ekumenick\u00fd p\u0159eklad m\u00e1 \u201esm\u00fd\u0161len\u00ed“, v\u00a0ital\u0161tin\u011b je v\u00a0textu P\u00edsma v\u017edy \u201esentimenti<\/em>„, tj. c\u00edt\u011bn\u00ed a v\u00a0tom smyslu s\u00a0t\u00edmto v\u00fdrazem ve sv\u00fdch textech v\u017edy pracuje i A. Cencini.
\n[2]<\/a> srov. Uriati, La totalita<\/em>, 21
\n[3]<\/a> Molari C., Perch\u00e9<\/em> v „Consacrazione e servizio“, 5\/1992\/49
\n[4]<\/a> tamt\u00e9\u017e, 50
\n[5]<\/a> tamt\u00e9\u017e.<\/p>\n","protected":false},"excerpt":{"rendered":"

A. Cencini 4. Pravidlo k\u0159es\u0165ansk\u00e9 v\u00edry:\u00a0 v\u0161e m\u00e1 sv\u016fj st\u0159ed v\u00a0Kristu Z\u00e1m\u011brem Boha-Otce, kter\u00fd v\u0161echno stvo\u0159il v Kristu, je d\u00e1t cel\u00e9mu stvo\u0159en\u00ed st\u0159ed v\u00a0Kristu a usm\u00ed\u0159it se sebou v\u0161echno \u201ejeho krv\u00ed prolitou na k\u0159\u00ed\u017ei“ (Kol 1,20). Hymny Kol 1,15-20 (o Kristov\u011b prvenstv\u00ed) a Ef 1,3-14 (o Bo\u017e\u00edm pl\u00e1nu sp\u00e1sy) mohou b\u00fdt jak\u00fdmsi z\u00e1kladn\u00edm vod\u00edtkem na\u0161eho […]<\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[8],"tags":[],"_links":{"self":[{"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=\/wp\/v2\/posts\/1795"}],"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\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=1795"}],"version-history":[{"count":1,"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=\/wp\/v2\/posts\/1795\/revisions"}],"predecessor-version":[{"id":1796,"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=\/wp\/v2\/posts\/1795\/revisions\/1796"}],"wp:attachment":[{"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=1795"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=1795"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=1795"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}