{"id":347,"date":"2007-08-25T20:34:19","date_gmt":"2007-08-25T19:34:19","guid":{"rendered":"https:\/\/www.cestanahoru.org\/?p=347"},"modified":"2012-10-20T21:35:51","modified_gmt":"2012-10-20T19:35:51","slug":"nesoudit-ale-byt-otevreny","status":"publish","type":"post","link":"https:\/\/www.cestanahoru.org\/?p=347","title":{"rendered":"Nesoudit, ale b\u00fdt otev\u0159en\u00fd"},"content":{"rendered":"<p><em>Klemens Schaupp SJ<br \/>\n<\/em><\/p>\n<p>O jednom sketsk\u00e9m mnichovi, proslaven\u00e9m p\u0159\u00edsnou askez\u00ed, otci Bessarionovi, se vypr\u00e1v\u00ed: &#8222;Jeden bratr zh\u0159e\u0161il a byl kn\u011bzem vyk\u00e1z\u00e1n z kostela. Tu se zvedl i otec Bessarion a \u0161el ven s n\u00edm se slovy: I j\u00e1 jsem h\u0159\u00ed\u0161n\u00edk. M\u00e1lokter\u00fd evangelijn\u00ed v\u00fdrok utv\u00e1\u0159el \u017eivot t\u011bchto prvn\u00edch mnich\u016f tolik jako Je\u017e\u00ed\u0161ova v\u00fdzva: Nesu\u010fte a nebudete odsouzeni.&#8220; (Mt 7,1). V\u00fdzvu k neposuzov\u00e1n\u00ed lze vid\u011bt p\u0159\u00edmo jako stru\u010dnou formulaci pojet\u00ed \u017eivota u ran\u00fdch mnich\u016f.<!--more--><\/p>\n<p>S\u00edlu k takov\u00e9muto postoji nach\u00e1zeli ve v\u00ed\u0159e a d\u016fv\u011b\u0159e, v\u011bdouc\u00ed o milosrdenstv\u00ed Bo\u017e\u00edm, kter\u00e9 chce evokovat podobn\u00e9 milosrdenstv\u00ed na stran\u011b \u010dlov\u011bka. &#8222;Bu\u010fte milosrdn\u00ed, jako je milosrdn\u00fd v\u00e1\u0161 Otec&#8220; (Lk 6,36). Jak centr\u00e1ln\u00ed byl tento postoj ve zv\u011bsti Je\u017e\u00ed\u0161ov\u011b, vyjad\u0159uje podobenstv\u00ed o nemilosrdn\u00e9m dlu\u017en\u00edkovi (Mt 18,23-35): Vzhledem k deseti tis\u00edc\u016fm talent\u016f, kter\u00e9 dlu\u017e\u00edme Bohu, je suma sta den\u00e1r\u016f, kterou n\u00e1m dlu\u017e\u00ed druz\u00ed, zanedbateln\u011b mal\u00e1. Tv\u00e1\u0159\u00ed v tv\u00e1\u0159 odpou\u0161t\u011bj\u00edc\u00ed laskavosti Bo\u017e\u00ed proto byla pro otce pou\u0161t\u011b lidsk\u00e1 selh\u00e1n\u00ed tak mal\u00e1, \u017ee je mohli &#8222;p\u0159ehl\u00e9dnout&#8220;. Ten, kdo \u017eije z Bo\u017e\u00ed laskavosti, &#8222;rozbil v\u0161echny kategorie v\u00fdm\u011bru a jist\u00e9ho, sebejist\u00e9ho soudu. P\u0159ed ka\u017ed\u00fdm soudem, p\u0159ed ka\u017ed\u00fdm \u00fasil\u00edm o pochopen\u00ed a o za\u0159azen\u00ed se k\u0159es\u0165ansk\u00e9 oko d\u00edv\u00e1 k Bohu, kter\u00fd se projevil jako laskav\u00fd, jako nepochopiteln\u011b laskav\u00fd.&#8220;<\/p>\n<p>Proti siln\u00e9mu d\u016frazu na nesouzen\u00ed se opakovan\u011b nam\u00edtalo, \u017ee by takov\u00fdto postoj zni\u010dil nutnou discipl\u00ednu k\u0159es\u0165ansk\u00e9ho spole\u010denstv\u00ed, proto\u017ee zlo by pak z\u016fstalo bez trestu. V t\u00e9to souvislosti se uv\u00e1d\u011bl Mt 18, pravidlo spr\u00e1vy obce, kde se p\u0159ece p\u0159\u00edmo vyz\u00fdv\u00e1 k napomenut\u00ed bratra, kter\u00fd zh\u0159e\u0161il. Je tedy nutn\u00e9 precizovat smysl Je\u017e\u00ed\u0161ovy v\u00fdzvy &#8222;nesu\u010fte&#8220;.<\/p>\n<p>Pravidlo spr\u00e1vy obce p\u0159edev\u0161\u00edm ukazuje, \u017ee \u00fasudek o druh\u00e9m \u010dlov\u011bku je vy\u0148at z kompetence jednotlivce a odk\u00e1z\u00e1n ke schopnosti \u00fasudku obce veden\u00e9 Bo\u017e\u00edm Duchem. Podle smyslu by bylo mo\u017eno p\u0159elo\u017eit: &#8222;Nesu\u010fte, jen obec veden\u00e1 Bo\u017e\u00edm Duchem m\u00e1 pr\u00e1vo odsoudit.&#8220; Ani\u017e by cht\u011bli zpochybnit tuto kompetenci obce, odkazuj\u00ed otcov\u00e9 pou\u0161t\u011b v\u00fdzvou &#8222;nesu\u010fte&#8220; k Bohu, od n\u011bho\u017e nakonec m\u00e1 obec tuto pravomoc. Probl\u00e9m nyn\u00ed ov\u0161em spo\u010d\u00edv\u00e1 v tom, \u017ee se tento Duch, v\u00e1zan\u00fd na konkr\u00e9tn\u00ed zku\u0161enost a konkr\u00e9tn\u00ed pr\u00e1ci, ned\u00e1 konzervovat a nelze ho prom\u011bnit v konkr\u00e9tn\u00ed pravidla a mor\u00e1ln\u00ed normy. Z\u00e1konod\u00e1rce si s takovou v\u00fdzvou nem\u016f\u017ee mnoho po\u010d\u00edt, proto\u017ee ji nelze u\u010dinit z\u00e1kladn\u00edm principem \u0159\u00e1du obce. Toto nezru\u0161iteln\u00e9 nap\u011bt\u00ed se odr\u00e1\u017e\u00ed i v duchovn\u00edm doprov\u00e1zen\u00ed. Oboj\u00ed je nutn\u00e9: &#8222;&#8230;ze solidarity v h\u0159\u00edchu d\u016fv\u011b\u0159ovat v odpou\u0161t\u011bj\u00edc\u00ed laskavost Bo\u017e\u00ed, a v n\u00e1maze pracovat na vlastn\u00ed i ciz\u00ed n\u00e1prav\u011b. Jedno nelze stav\u011bt proti druh\u00e9mu; oba postoje nelze vlastn\u00edm pochopen\u00edm beze zbytku koordinovat, lze je jen zam\u011b\u0159it ke spole\u010dn\u00e9mu st\u0159edu, toti\u017e k Bohu, kter\u00fd stoj\u00ed mimo v\u0161echno, o \u010dem se lid\u00e9 domn\u00edvaj\u00ed, \u017ee to definitivn\u011b ch\u00e1pou.&#8220; Je\u017e\u00ed\u0161ova v\u00fdzva &#8222;nesu\u010fte&#8220; odkazuje \u010dlov\u011bka za v\u0161echny historicky konkr\u00e9tn\u00ed, nutn\u00e9 \u0159\u00e1dy spole\u010denstv\u00ed k Bo\u017e\u00edmu milosrdenstv\u00ed, kter\u00e9 chr\u00e1n\u00ed a nese \u017eivot. Z takov\u00e9hoto postoje vypl\u00fdvaj\u00ed dva d\u016fsledky, d\u016fle\u017eit\u00e9 pro k\u0159es\u0165ansk\u00fd \u017eivot: Hlubok\u00e9 v\u011bdom\u00ed solidarity se v\u0161emi lidmi a z\u00e1kladn\u00ed postoj otev\u0159enosti.<\/p>\n<p>Postoj nesouzen\u00ed umo\u017e\u0148uje solidaritu: &#8222;Na z\u00e1klad\u011b vlastn\u00ed nehodnosti p\u0159ed Bohem je budov\u00e1n most k druh\u00fdm h\u0159\u00ed\u0161n\u00fdm lidem. Spole\u010dn\u00e9 v\u011bdom\u00ed viny p\u0159ed Bohem vytv\u00e1\u0159\u00ed onu solidaritu, v n\u00ed\u017e si lid\u00e9 navz\u00e1jem pom\u00e1haj\u00ed.&#8220; D\u016fv\u011bra v Bo\u017e\u00ed laskavost umo\u017e\u0148uje m\u00edt pro sebe a pro druh\u00e9 nad\u011bji je\u0161t\u011b i tam, kde se n\u011bkdo beznad\u011bjn\u011b zamot\u00e1 do viny a ne\u0161t\u011bst\u00ed.<\/p>\n<p>Postoj nesouzen\u00ed umo\u017e\u0148uje otev\u0159enost nejprve v\u016f\u010di c\u00edrkvi jako spole\u010denstv\u00ed v\u011b\u0159\u00edc\u00edch, proto\u017ee ka\u017ed\u00fd individu\u00e1ln\u00ed \u00fasudek se t\u00edm relativizuje; pak i do budoucnosti, proto\u017ee je nesen d\u016fv\u011brou, \u017ee se ka\u017ed\u00fd \u010dlov\u011bk m\u016f\u017ee otev\u0159\u00edt Bo\u017e\u00edmu milosrdenstv\u00ed; a kone\u010dn\u011b otev\u0159enost v\u016f\u010di vykupuj\u00edc\u00edmu Bohu, proto\u017ee tento postoj nen\u00ed omezhen na vlastn\u00ed mo\u017enosti a hranice, ale &#8222;udr\u017euje dve\u0159e otev\u0159en\u00e9&#8220; pro mo\u017enosti, kter\u00e9 m\u00e1 B\u016fh ve sv\u00e9m milosrdenstv\u00ed s n\u00e1mi lidmi. &#8222;Ve Sketis bylo jednou shrom\u00e1\u017ed\u011bn\u00ed kv\u016fli jednomu padl\u00e9mu bratrovi. Otcov\u00e9 mluvili, jen abbas prior ml\u010del. Potom vstal, vzal pytel, naplnil ho p\u00edskem a nesl ho na z\u00e1dech. V ko\u0161\u00edk p\u0159ed sebou nesl trochu p\u00edsku. Otcov\u00e9 se ptali, co to znamen\u00e1, a on odpov\u011bd\u011bl: Tento pytel s mno\u017estv\u00edm p\u00edsku, to jsou m\u00e9 h\u0159\u00edchy, kter\u00fdch je mnoho, a j\u00e1 jsem je hodil za sebe, aby m\u011b p\u0159\u00edli\u0161 net\u00ed\u017eily, a pl\u00e1\u010du nad nimi. A hle, t\u011bch p\u00e1r chyb m\u00e9ho bratra je p\u0159ede mnou a j\u00e1 nad\u011bl\u00e1m spoustu \u0159e\u010d\u00ed, abych ho odsoudil. To nen\u00ed v po\u0159\u00e1dku, takto to d\u011blat, sp\u00ed\u0161e bych m\u011bl sv\u00e9 vlastn\u00ed h\u0159\u00edchy n\u00e9st takto p\u0159ed sebou, p\u0159em\u00fd\u0161let o nich a prosit Boha, aby mi je odpustil. Tu otcov\u00e9 povstali a \u0159ekli: Opravdu, to je cesta sp\u00e1sy.&#8220;<\/p>\n<p>z knihy K. Schauppa <em>Doprov\u00e1zen\u00ed na duchovn\u00ed cest\u011b<\/em>. Kosteln\u00ed Vyd\u0159\u00ed 1994. vybrala -d\u010d-<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Klemens Schaupp SJ O jednom sketsk\u00e9m mnichovi, proslaven\u00e9m p\u0159\u00edsnou askez\u00ed, otci Bessarionovi, se vypr\u00e1v\u00ed: &#8222;Jeden bratr zh\u0159e\u0161il a byl kn\u011bzem vyk\u00e1z\u00e1n z kostela. Tu se zvedl i otec Bessarion a \u0161el ven s n\u00edm se slovy: I j\u00e1 jsem h\u0159\u00ed\u0161n\u00edk. M\u00e1lokter\u00fd evangelijn\u00ed v\u00fdrok utv\u00e1\u0159el \u017eivot t\u011bchto prvn\u00edch mnich\u016f tolik jako Je\u017e\u00ed\u0161ova v\u00fdzva: Nesu\u010fte a nebudete [&hellip;]<\/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\/347"}],"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=347"}],"version-history":[{"count":1,"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=\/wp\/v2\/posts\/347\/revisions"}],"predecessor-version":[{"id":4868,"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=\/wp\/v2\/posts\/347\/revisions\/4868"}],"wp:attachment":[{"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=347"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=347"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=347"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}