{"id":356,"date":"2025-06-20T07:46:46","date_gmt":"2025-06-20T05:46:46","guid":{"rendered":"https:\/\/www.zvonicek.name\/wordpress\/?p=356"},"modified":"2025-06-20T07:46:46","modified_gmt":"2025-06-20T05:46:46","slug":"slavnost-tela-a-krve-pane","status":"publish","type":"post","link":"https:\/\/www.zvonicek.name\/wordpress\/?p=356","title":{"rendered":"Slavnost T\u011bla a krve P\u00e1n\u011b"},"content":{"rendered":"\n

Liturgick\u00e9 \u010dten\u00ed<\/a><\/p>\n\n\n\n

Dnes, na \u010dtvrtek, po slavnosti Nejsv\u011bt\u011bj\u0161\u00ed Trojice, kterou jsme slavili v ned\u011bli, n\u00e1m p\u0159ipad\u00e1 slavnost T\u011bla a krve P\u00e1n\u011b<\/em>, lidov\u011b \u0159e\u010deno Bo\u017e\u00ed t\u011blo<\/em>. I kdy\u017e to nemus\u00ed b\u00fdt na prvn\u00ed pohled patrn\u00e9, ob\u011b slavnosti jsou na sebe velmi siln\u011b napojeny a jsou opravdu hutn\u00fdm teologick\u00fdm pokrmem, kter\u00fd je jen t\u011b\u017ece straviteln\u00fd, nejenom pro dne\u0161n\u00ed sekul\u00e1rn\u00ed sv\u011bt, ale kolikr\u00e1t i pro n\u00e1s k\u0159es\u0165any. To proto\u017ee \u010dlov\u011bk dne\u0161n\u00ed modern\u00ed doby m\u00e1 tendenci b\u00fdt ned\u016fv\u011b\u0159iv\u00fd ke v\u0161emu, co je lidsk\u00fdm rozumem nezpracovateln\u00e9. Pr\u00e1v\u011b tyto dv\u011b velk\u00e1 tajemstv\u00ed o Bo\u017e\u00edm p\u016fsoben\u00edm v na\u0161em sv\u011bt\u011b, nen\u00ed mo\u017en\u00e9 uchopit jinak, ne\u017e pouze skrze v\u00edru. Je to o to d\u016fle\u017eit\u011bj\u0161\u00ed, proto\u017ee ob\u011b dv\u011b jsou t\u00edm z\u00e1kladn\u00edm pil\u00ed\u0159em, na kter\u00fdch dok\u00e1\u017ee st\u00e1t nejenom na\u0161e v\u00edra, ale i n\u00e1\u0161 pozemsk\u00fd \u017eivot. <\/p>\n\n\n\n

Proto c\u00edrkev z\u00e1m\u011brn\u011b spojila tato slaven\u00ed v jednom t\u00fddnu, proto\u017ee dne\u0161n\u00ed slavnost Bo\u017e\u00edho T\u011bla ukazuje na zjevnou a hmatatelnou podobou \u017eivota Trojice ve sv\u011bt\u011b. Nauka o Nejsv\u011bt\u011bj\u0161\u00ed Trojici je nejen teologickou pravdou, ale i existenci\u00e1ln\u00ed zku\u0161enost\u00ed \u010dlov\u011bka, \u017ee B\u016fh nen\u00ed \u201en\u011bkde daleko\u201c, ale je z\u00e1rove\u0148 vzne\u0161en\u00fd, bl\u00edzk\u00fd i p\u0159\u00edtomn\u00fd ka\u017ed\u00e9mu \u010dlov\u011bku.  B\u016fh je tedy nad n\u00e1mi, s n\u00e1mi, v n\u00e1s, jedn\u00e9 podstaty, ale pr\u00e1v\u011b ve t\u0159ech osob\u00e1ch.<\/p>\n\n\n\n

Jako Otec – je B\u016fh nad n\u00e1mi (latinsky Deus supra nos<\/em>), je ten tajemn\u00fd, nevysloviteln\u00fd, nezm\u011b\u0159iteln\u00fd B\u016fh Stvo\u0159itel, p\u016fvodce v\u0161eho byt\u00ed, B\u016fh \u201ena nebes\u00edch\u201c \u2013 absolutn\u00ed, svrchovan\u00fd, nad rozumem, nad sv\u011btem. V hebrejsk\u00e9m pojet\u00ed: \u201eJe Ten, kter\u00fd Je\u201c \u2013 nepolapiteln\u00fd, jin\u00fd ne\u017e co jsme schopni myslet.<\/p>\n\n\n\n

  Jako Syn – je B\u016fh s n\u00e1mi (latinsky Deus nobiscum<\/em>  je B\u016fh p\u0159\u00edtomen v osob\u011b Syna, vt\u011blen\u00e9ho Kristu, kter\u00fd se stal \u010dlov\u011bkem, p\u0159eb\u00fdval \u201emezi n\u00e1mi\u201c. Je pr\u00e1v\u011b viditelnou tv\u00e1\u0159\u00ed Boha p\u0159ed n\u00e1mi. Je vykupitel, u\u010ditel, p\u0159\u00edtel \u2013 B\u016fh vstupuj\u00edc\u00ed do na\u0161ich d\u011bjin, vztahuj\u00edc\u00ed se k \u010dlov\u011bku tv\u00e1\u0159\u00ed v tv\u00e1\u0159. <\/p>\n\n\n\n

A jako Duch – je B\u016fh v n\u00e1s (latinsky Deus in nobis), je Ten, kdo v n\u00e1s p\u0159eb\u00fdv\u00e1, posv\u011bcuje, inspiruje, vede. Je Bohem p\u0159\u00edtomn\u00fdm \u201euvnit\u0159\u201c na\u0161ich srdc\u00ed. Je tak\u00e9 p\u0159\u00edtomen uprost\u0159ed c\u00edrkve a v ka\u017ed\u00e9 vzn\u00e1\u0161ej\u00edc\u00ed se modlitb\u011b.  On je tajemnou moc\u00ed, kter\u00e1 p\u0159etv\u00e1\u0159\u00ed \u010dlov\u011bka zevnit\u0159. Na\u0161emu lidsk\u00e9 t\u011blu d\u00e1v\u00e1 duchovn\u00ed dech \u017eivota a tak se st\u00e1v\u00e1 Bo\u017e\u00ed dynamikou v \u010dlov\u011bku.<\/p>\n\n\n\n

A pr\u00e1v\u011b v Eucharistii, kterou ve m\u0161i slav\u00edme, se toto p\u016fsoben\u00ed Trojice \u201eotev\u00edr\u00e1\u201c sv\u011btu a \u010dlov\u011bk je do tohoto bo\u017esk\u00e9ho \u017eivota vtahov\u00e1n. Proto nejenom Dne\u0161n\u00ed slavnost T\u011bla a krve P\u00e1n\u011b, ale i ka\u017ed\u00e9 m\u0161e svat\u00e1, ka\u017ed\u00e1 sv\u00e1tost, kterou m\u016f\u017eeme p\u0159ij\u00edmat, je tedy oslavou skute\u010dn\u00e9 p\u0159\u00edtomnosti Boha v na\u0161em pozemsk\u00e9m \u017eivot\u011b. Ale Jeho p\u0159\u00edtomnost v Eucharistii je naprosto jedine\u010dn\u00e1 a nenapodobiteln\u00e1.  <\/p>\n\n\n\n

Po\u010d\u00e1tky dne\u0161n\u00ed slavnosti sahaj\u00ed do 13. stolet\u00ed, zvl\u00e1\u0161t\u011b d\u00edky sv. Juli\u00e1n\u011b z Lutychu a z\u00e1zraku v Bolsen\u011b, kdy prom\u011bn\u011bn\u00e1 hostie \u00fadajn\u011b za\u010dala krv\u00e1cet na me\u0161n\u00ed korpor\u00e1l. Proto roku 1264, pape\u017e Urban IV. ustanovil tento eucharistick\u00fd sv\u00e1tek pro celou c\u00edrkev. T\u00edm jenom zavr\u0161il u\u010den\u00ed o re\u00e1ln\u00e9 prom\u011bn\u011b podstaty chleba a v\u00edna na t\u011blo a krev Krista, tak jak bylo od po\u010d\u00e1tku v c\u00edrkvi p\u0159\u00edtomno. Pozd\u011bji v r\u00e1mci reformace protestanti, s v\u00fdjimkou n\u011bkter\u00fdch luter\u00e1n\u016f, toto u\u010den\u00ed odm\u00edtli, proto\u017ee podle nich P\u00edsmo tuto metafyzickou zm\u011bnu nepodporuje. Ale pro katolickou c\u00edrkev, hlavn\u011b v baroku, se tento sv\u00e1tek stal jedn\u00edm z vrchol\u016f c\u00edrkevn\u00edho roku, doprov\u00e1zen\u00fdm ok\u00e1zal\u00fdmi proces\u00edmi, v\u00fdzdobou, hudbou a \u00fa\u010dast\u00ed cel\u00fdch komunit. Tehdej\u0161\u00ed doba byla poznamen\u00e1na protireformac\u00ed, kdy se d\u016fraz na eucharistickou p\u0159\u00edtomnost stal jasn\u00fdm vymezen\u00edm v\u016f\u010di protestantsk\u00fdm c\u00edrkv\u00edm. A pr\u00e1v\u011b tato forma slaven\u00ed, se i pro mnoh\u00e9 dne\u0161n\u00ed katol\u00edky stala \u201ebarokn\u00edm p\u0159e\u017eitkem\u201c, kter\u00fd nen\u00ed v t\u00e9to form\u011b pot\u0159eba v\u016fbec slavit. Nejenom pro m\u011b, ale mysl\u00edm, \u017ee i pro ka\u017ed\u00e9ho z V\u00e1s je to n\u00e1m\u011bt na kritick\u00e9 zamy\u0161len\u00ed a pokusit se pravdiv\u011b zamyslet nad t\u00edm, co slaven\u00ed Bo\u017e\u00edho t\u011bla pro na\u0161i v\u00edru znamen\u00e1.   <\/p>\n\n\n\n

M\u00e1m osobn\u00ed zku\u0161enost z pastora\u010dn\u00ed rady m\u00e9 farnosti, kdy hlavn\u011b v postcovidov\u00e9 dob\u011b se objevuj\u00ed n\u00e1zory, \u017ee Bo\u017e\u00ed t\u011blo je pouh\u00e1 estetick\u00e1 \u201evata\u201c bez hlubok\u00e9ho obsahu \u2013 lid\u00e9 nev\u011bd\u00ed, co proces\u00ed znamen\u00e1. \u017de je anachronismem \u2013 p\u0159e\u017eitek doby, kdy c\u00edrkev byla spojena se sv\u011btskou moc\u00ed, a t\u00edm p\u00e1dem demonstrovala svou s\u00edlu i na ve\u0159ejnosti. A \u017ee toto slaven\u00ed je odd\u011bleno od ka\u017edodenn\u00ed v\u00edry \u2013 proces\u00ed m\u016f\u017ee b\u00fdt ch\u00e1p\u00e1no jako zvl\u00e1\u0161tn\u00ed \u201ep\u0159edstaven\u00ed\u201c, kter\u00e9 m\u00e1lo souvis\u00ed s b\u011b\u017en\u00fdm eucharistick\u00fdm \u017eivotem (m\u0161e svat\u00e1, adorace). Nez\u0159\u00eddka zazn\u011bl i n\u00e1zor, \u017ee pr\u016fvod je jen p\u0159edstaven\u00ed pro opilce na zahr\u00e1dk\u00e1ch krom\u011b\u0159\u00ed\u017esk\u00fdch hospod. <\/p>\n\n\n\n

Byla to pro m\u011b, sestry a brat\u0159i, hodn\u011b tvrd\u00e1 \u0159e\u010d, kterou neni kolikr\u00e1t jednoduch\u00e9 p\u0159ijmout, a to i proto\u017ee zazn\u00edvala z \u00fast lid\u00ed, velmi vzd\u011blan\u00fdch a lid\u00ed hlubok\u00e9 v\u00edry. A i kdy\u017e j\u00e1 osobn\u011b stoj\u00edm na stran\u011b t\u00e9, pro n\u011bkoho mo\u017en\u00e1 p\u0159ekonan\u00e9 formy barokn\u00edho slaven\u00ed, tak jsem si musel polo\u017eit tu stejnou ot\u00e1zku. Jak tedy pro\u017e\u00edvat dne\u0161n\u00ed slavnost Bo\u017e\u00edho t\u011bla? Jakou formu zvolit, abychom dok\u00e1zali sv\u011btu uk\u00e1zat, skrze svou v\u00edru, \u017ee B\u016fh je re\u00e1ln\u011b p\u0159\u00edtomn\u00fd v nejsv\u011bt\u011bj\u0161\u00ed sv\u00e1tosti a je pro n\u00e1s jedinou nad\u011bj\u00ed tohoto sv\u011bta, ve kter\u00e9m se zhmot\u0148uje tolik bolest\u00ed a slz, o kterych se m\u016f\u017ee \u010dasto zd\u00e1t, \u017ee nen\u00ed nikoho, kdo by je osu\u0161il  nebo set\u0159el? <\/p>\n\n\n\n

Je nutn\u00e9 si pravdiv\u011b p\u0159iznat, \u017ee spole\u010dnost se opravdu zm\u011bnila a c\u00edrkev se mus\u00ed m\u011bnit tak\u00e9. Nem\u016f\u017ee \u017e\u00edt minulost\u00ed, kter\u00e1 se nikdy nevr\u00e1t\u00ed. Je nutn\u00e9 aby c\u00edrkev reagovala na znamen\u00ed doby, kter\u00e9 jsou nov\u011b ve sv\u011bt\u011b p\u0159\u00edtomn\u00e1. Bo\u017e\u00ed T\u011blo proto nem\u016f\u017ee b\u00fdt demonstrac\u00ed moci a triumfalismu, jak bylo zvykem. To by bylo nepochopen\u00ed podstaty k\u0159es\u0165anstv\u00ed. Dne\u0161n\u00ed posl\u00e1n\u00ed c\u00edrkve \u00fasty zesnul\u00e9ho pape\u017ee Franti\u0161ka je to, \u017ee c\u00edrkev mus\u00ed vyj\u00edt ven do sv\u011bta a b\u00fdt tam, kde B\u016fh zd\u00e1nliv\u011b nikomu nechyb\u00ed a l\u00e9\u010dit zran\u011bn\u00e9, hledat ztracen\u00e9, n\u00e9st nad\u011bji v prvn\u00ed linii bitevn\u00edho pole dne\u0161n\u00edho sv\u011bta, tam kde se odehr\u00e1v\u00e1 nel\u00edtostn\u00fd boj dobra a zla, jak m\u016f\u017eeme vid\u011bt v\u0161ude kolem n\u00e1s. A ka\u017ed\u00fd by si m\u011bl vybrat, na kter\u00e9 stran\u011b bude st\u00e1t. A Bo\u017e\u00ed t\u011blo a zp\u016fsob jeho slaven\u00ed, je p\u0159\u00edle\u017eitost\u00ed nejenom druh\u00fdm, ale i sob\u011b, tu stranu uk\u00e1zat. Uk\u00e1zat, k\u00fdm pro n\u00e1s B\u016fh je. \u017de je n\u00e1m bl\u00ed\u017ee, ne\u017e se n\u00e1m samotn\u00fdm m\u016f\u017ee zd\u00e1t. \u017de nen\u00ed d\u016fle\u017eit\u00e1 forma, ale obsah, kter\u00fd v n\u00ed bude p\u0159\u00edtomen. A t\u00edm obsahem nem\u016f\u017ee b\u00fdt nic jin\u00e9ho, ne\u017e L\u00e1ska k Bohu, tak re\u00e1ln\u011b p\u0159\u00edtomn\u00e9m v Eucharistii, kterou tento sv\u011bt m\u016f\u017ee pochopit jedin\u011b skrze teologii na\u0161eho \u017eivota, kter\u00fd \u017eijeme. Tou teologii mus\u00ed b\u00fdt ovoce Ducha svat\u00e9ho, jak o nich p\u00ed\u0161e apo\u0161tol Pavlem Gala\u0165an\u016fm Tedy l\u00e1ska, radost, pokoj, trp\u011blivost, laskavost, dobrota, v\u011brnost, m\u00edrnost a zdr\u017eenlivost, kter\u00e9 z n\u00e1s mus\u00ed vyza\u0159ovat z ka\u017ed\u00fdm n\u00e1dechem a v\u00fddechem na\u0161eho t\u011bla. Jen tak n\u00e1m okoln\u00ed sv\u011bt uv\u011b\u0159\u00ed a pochopi to, co je jinak lidsk\u00fdm rozumem nepochopiteln\u00e9.<\/p>\n\n\n\n

A tak V\u00e1m sestry a brat\u0159i p\u0159eji m\u00edt odvahu, aby se slavnost\u00ed Bo\u017e\u00edho t\u011bla stal pr\u00e1v\u011b n\u00e1\u0161 oby\u010dejn\u00fd \u017eivot, ve kter\u00e9m bude B\u016fh v\u017edy takto p\u0159\u00edtomen. Proto\u017ee On je neust\u00e1le nad n\u00e1mi, p\u0159ed n\u00e1mi a v n\u00e1s. Nem\u00e1me lep\u0161\u00ed p\u0159\u00edle\u017eitost, aby se n\u00e1\u0161 \u017eivot pro druh\u00e9, stal t\u00edm \u201cbarokn\u00edm pr\u016fvodem\u201d T\u011bla a krve P\u00e1n\u011b, kter\u00e9mu bude ale ka\u017ed\u00fd rozum\u011bt. Pak budou bo\u017e\u00edm milosrdenstv\u00edm a l\u00e1skou v\u0161ichni nasycen\u00ed, stejn\u011b jako jsme mohli dnes sly\u0161et v evangeliu. Ale v\u011b\u0159\u00edm, \u017ee i dne\u0161n\u00ed liturgie jako, odlesk t\u00e9 doby minul\u00e9, k tomu m\u016f\u017ee dopomoci. Amen<\/p>\n","protected":false},"excerpt":{"rendered":"

Liturgick\u00e9 \u010dten\u00ed Dnes, na \u010dtvrtek, po slavnosti Nejsv\u011bt\u011bj\u0161\u00ed Trojice, kterou jsme slavili v ned\u011bli, n\u00e1m p\u0159ipad\u00e1 slavnost T\u011bla a krve P\u00e1n\u011b, lidov\u011b \u0159e\u010deno Bo\u017e\u00ed t\u011blo. I kdy\u017e to nemus\u00ed b\u00fdt na prvn\u00ed pohled patrn\u00e9, ob\u011b slavnosti jsou na sebe velmi siln\u011b napojeny a jsou opravdu hutn\u00fdm teologick\u00fdm pokrmem, kter\u00fd je jen t\u011b\u017ece straviteln\u00fd, nejenom pro… Pokra\u010dovat ve\u00a0\u010dten\u00ed Slavnost T\u011bla a krve P\u00e1n\u011b<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[3,19],"tags":[],"class_list":["post-356","post","type-post","status-publish","format-standard","hentry","category-promluvy","category-slavnosti","entry"],"_links":{"self":[{"href":"https:\/\/www.zvonicek.name\/wordpress\/index.php?rest_route=\/wp\/v2\/posts\/356","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.zvonicek.name\/wordpress\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.zvonicek.name\/wordpress\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.zvonicek.name\/wordpress\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.zvonicek.name\/wordpress\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=356"}],"version-history":[{"count":1,"href":"https:\/\/www.zvonicek.name\/wordpress\/index.php?rest_route=\/wp\/v2\/posts\/356\/revisions"}],"predecessor-version":[{"id":357,"href":"https:\/\/www.zvonicek.name\/wordpress\/index.php?rest_route=\/wp\/v2\/posts\/356\/revisions\/357"}],"wp:attachment":[{"href":"https:\/\/www.zvonicek.name\/wordpress\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=356"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.zvonicek.name\/wordpress\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=356"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.zvonicek.name\/wordpress\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=356"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}