{"id":381,"date":"2018-02-25T18:57:17","date_gmt":"2018-02-25T17:57:17","guid":{"rendered":"http:\/\/pravoslavbrno.cz\/?p=381"},"modified":"2018-02-25T19:06:07","modified_gmt":"2018-02-25T18:06:07","slug":"teologicka-zkusenost-zbozsteni-theose-podle-uceni-sv-rehore-palamy","status":"publish","type":"post","link":"https:\/\/pravoslavnebrno.cz\/uk\/teologicka-zkusenost-zbozsteni-theose-podle-uceni-sv-rehore-palamy\/","title":{"rendered":"Teologick\u00e1 zku\u0161enost zbo\u017e\u0161t\u011bn\u00ed (theose) podle u\u010den\u00ed sv. \u0158eho\u0159e Palamy"},"content":{"rendered":"

Hesychastick\u00fd a asketick\u00fd charakter pravoslavn\u00e9 teologie<\/strong><\/p>\n

\"\"<\/a><\/p>\n

Jeden z\u00a0nejz\u00e1\u0159iv\u011bj\u0161\u00edch \u201esv\u00edcn\u016f\u201c pravoslav\u00ed a autoritativn\u00ed U\u010ditel-Svatohorec: svat\u00fd \u0158eho\u0159 Palama inspirativn\u00edm zp\u016fsobem srovn\u00e1v\u00e1 teologii s empirickou zku\u0161enost\u00ed z\u00a0n\u00ed \u010derpanou. Teologie C\u00edrkve a svat\u00fdch Otc\u016f je toti\u017e \u201ebezpe\u010dnou\u201c[1]<\/a> a \u201eBohem inspirovanou\u201c[2]<\/a> teologi\u00ed, jak sv. \u0158eho\u0159 uv\u00e1d\u00ed. Z\u00a0v\u00fd\u0161e uveden\u00e9ho vypl\u00fdv\u00e1 tak\u00e9 teologick\u00fd p\u0159\u00edstup sv. \u0158eho\u0159e Palamy k\u00a0nositel\u016fm teologick\u00e9ho n\u00e1zoru a jeho rozli\u0161ov\u00e1n\u00ed mezi t\u0159emi \u201edruhy\u201c teologie: a) bezpe\u010dn\u00e9 a mystick\u00e9 teologie theoptick\u00fdch teolog\u016f, kte\u0159\u00ed hovo\u0159\u00ed z\u00a0osobn\u00ed zku\u0161enosti a \u00fa\u010dastenstv\u00ed s\u00a0\u017eiv\u00fdm Bohem, b) filosofick\u00e9 teologie t\u011bch, kte\u0159\u00ed, a\u010d nemaj\u00ed p\u0159\u00edmo osobn\u00ed theoptickou zku\u0161enost, nicm\u00e9n\u011b v\u00a0poko\u0159e p\u0159ij\u00edmaj\u00ed zku\u0161enosti svat\u00fdch a t\u011bch, kte\u0159\u00ed teologizuj\u00ed podle t\u00e9to theoptick\u00e9 teologie, a kone\u010dn\u011b c) \u201enov\u00e9\u201c teologie opov\u00e1\u017eliv\u00fdch teolog\u016f, kte\u0159\u00ed odm\u00edtaj\u00ed zku\u0161enosti svat\u00fdch a teologizuj\u00ed dialekticky podle sv\u00fdch vlastn\u00edch filosofick\u00fdch princip\u016f.[3]<\/a> Podle svat\u00e9ho Jana Klimaka nemohou slov\u016fm zku\u0161en\u00fdch porozum\u011bt ti, kte\u0159\u00ed naopak tuto zku\u0161enost postr\u00e1daj\u00ed. Krit\u00e9riem ryz\u00ed a pravdiv\u00e9 (\u010dili nepodvr\u017een\u00e9) teologie je stanovisko a vztah teologa ke zku\u0161enosti: k\u00a0empirii spole\u010denstv\u00ed \u010dlov\u011bka s\u00a0\u017eiv\u00fdm osobn\u00edm Bohem. V\u00a0tomto bod\u011b se p\u0159\u00edstupy pravoslavn\u00e9 a z\u00e1padn\u00ed teologie zna\u010dn\u011b rozch\u00e1zej\u00ed. B\u016fh pravoslavn\u00fdch nen\u00ed n\u011bjak\u00fdm neosobn\u00edm po\u010d\u00e1tkem, ideou, ji\u017e se sna\u017e\u00edme uchopit pomoc\u00ed filosofick\u00fdch \u00fasudk\u016f.[4]<\/a> Z\u00a0toho vypl\u00fdv\u00e1, \u017ee teologii nen\u00ed mo\u017en\u00e9 srovn\u00e1vat s klasickou filosofi\u00ed, n\u00fdbr\u017e \u017ee je t\u0159eba ji ztoto\u017enit s osobn\u00ed teologickou zku\u0161enost\u00ed Bo\u017e\u00ed blahodati. Pro sv. \u0158eho\u0159e Palamu a ka\u017ed\u00e9ho svatohorsk\u00e9ho mnicha je p\u0159edpokladem pozn\u00e1n\u00ed Boha: celkov\u00e9 o\u010di\u0161t\u011bn\u00ed od v\u00e1\u0161n\u00ed, d\u00e1le tajnod\u011bjn\u00fd \u017eivot (tj. \u00fa\u010dast na svat\u00fdch Tajin\u00e1ch) a modlitba.[5]<\/a><\/p>\n

Svat\u00fd \u0158eho\u0159 Palama u\u010d\u00ed o vztahu zku\u0161enosti a teologie, a vych\u00e1z\u00ed p\u0159itom z\u00a0u\u010den\u00ed svat\u00fdch Otc\u016f a z\u00a0tradic spjat\u00fdch se Svatou Horou Athos. T\u00e9to nejvy\u0161\u0161\u00ed teologii se u\u010d\u00ed svat\u00fd \u0158eho\u0159 prost\u0159ednictv\u00edm \u201eneust\u00e1l\u00e9 modlitby, hesychie mysli, pokory a z\u00e1rmutku (\u010dili pok\u00e1n\u00ed)\u201c. Varlaam, z\u00e1padn\u00ed myslitel a opov\u00e1\u017eliv\u00fd teolog, s n\u00edm\u017e\u00a0vedl sv.\u00a0\u0158eho\u0159 spor o podstat\u011b\u00a0T\u00e1borsk\u00e9ho sv\u011btla,\u00a0byl ve sv\u00e9 podstat\u011b p\u0159esv\u011bd\u010den, \u017ee jak\u00e1koli forma theoptie je pouze symbolick\u00fdm projevem \u2013 zjeven\u00edm, a nikoli nitern\u00fdm projevem lidsk\u00e9 du\u0161e \u2013 tj. ontologick\u00fdm spole\u010denstv\u00edm \u010dlov\u011bka s\u00a0Bohem.[6]<\/a> Svat\u00e1 pravoslavn\u00e1 C\u00edrkev je v\u0161ak podle svat\u00e9ho \u0158eho\u0159e Palamy nositelkou a ochr\u00e1nkyn\u00ed prvotn\u00edho u\u010den\u00ed o zbo\u017e\u0161t\u011bn\u00ed, nebo\u0165 sama vytv\u00e1\u0159\u00ed \u201espole\u010denstv\u00ed zbo\u017e\u0161t\u011bn\u00ed\u201c (\u03ba\u03bf\u03b9\u03bd\u03c9\u03bd\u03af\u03b1 \u03b8\u03b5\u03ce\u03c3\u03b5\u03c9\u03c2).<\/p>\n

K aktivn\u00ed \u00fa\u010dasti mnich\u016f v\u00a0\u017eivot\u011b spole\u010dnosti p\u0159itom doch\u00e1zelo v\u00a0historii pravoslav\u00ed i d\u0159\u00edve. Svat\u00fd Nikod\u00e9m Svatohorec takto sv\u011bd\u010d\u00ed o autoritativn\u00edm p\u0159edstaviteli svatohorsk\u00fdch hesychast\u016f \u2013 svat\u00e9m \u0158eho\u0159i Palamovi: \u201e\u0158eho\u0159, kter\u00fd dos\u00e1hl ve v\u011bt\u0161\u00ed\u00a0m\u00ed\u0159e ne\u017e kdokoli jin\u00fd vysok\u00e9 zku\u0161enosti \u201epraxe a theorie\u201c[7]<\/a>, se z\u0159ekl sv\u00e9ho tolik milovan\u00e9ho osam\u011bl\u00e9ho asketick\u00e9ho z\u00e1pasu a vystoupil za hranice Svat\u00e9 Hory Athos s\u00a0c\u00edlem polo\u017eit z\u00e1klady hesychastick\u00e9mu u\u010den\u00ed, kter\u00e9 si p\u0159\u00e1l p\u0159edat, podle mo\u017enosti, co mo\u017en\u00e1 nejv\u011bt\u0161\u00edmu po\u010dtu lid\u00ed ve sv\u00e9m n\u00e1rod\u011b.\u201c Palama neupadal do krajn\u00ed jednostrannosti naprost\u00e9 ignorace l\u00e1sky k\u00a0bli\u017en\u00edmu. Ve sv\u00fdch besed\u00e1ch \u010dasto Palama hovo\u0159\u00ed o takzvan\u00fdch spole\u010densk\u00fdch, k\u0159es\u0165ansk\u00fdch dobrodin\u00edch\u2026, a pr\u00e1v\u011b jeho volba na arcibiskupsk\u00fd prestol a dlouholet\u00e1 past\u00fd\u0159sk\u00e1 p\u00e9\u010de o jemu sv\u011b\u0159en\u00e9 c\u00edrkevn\u00ed st\u00e1dce sv\u011bd\u010d\u00ed o tom, \u017ee podobn\u011b, s\u00a0jakou l\u00e1skou uskute\u010d\u0148oval sv\u016fj p\u0159\u00edsn\u00fd hesychasmus a modlitebn\u00edmu naz\u00edr\u00e1n\u00ed zasv\u011bcen\u00fd \u017eivot v\u00a0pustin\u011b Svat\u00e9 Hory Athos, tak se stejnou horlivost\u00ed pozd\u011bji vedl ke k\u0159es\u0165ansk\u00e9 dokonalosti sv\u00e9 v\u011b\u0159\u00edc\u00ed ve sv\u011bt\u011b prost\u0159ednictv\u00edm podpory takov\u00fdch dobr\u00fdch skutk\u016f, kter\u00e9 vedou \u010dlov\u011bka k\u00a0dokonalosti i v\u00a0t\u011bch nejvnit\u0159n\u011bj\u0161\u00edch hlubin\u00e1ch \u017eivota spole\u010dnosti.[8]<\/a><\/p>\n

Hesychastick\u00e1 tradice, na n\u00ed\u017e byl p\u0159\u00ednos tzv. \u0159eck\u00fdch osv\u011btitel\u016f\u00a0zalo\u017een, p\u0159edpokl\u00e1dala nejen odchod ze sv\u011bta, ale i zp\u011btn\u00fd n\u00e1vrat k\u00a0tomuto sv\u011btu, aby do jeho \u017eivota mohla zp\u011btn\u011b vn\u00e9st principy a pravidla hesychasmu. K\u00a0neust\u00e1l\u00e9mu zachov\u00e1v\u00e1n\u00ed vnit\u0159n\u00ed modlitby vyz\u00fdval v\u011b\u0159\u00edc\u00ed (laiky) u\u017e sv. Jan Zlato\u00fast\u00fd, kter\u00fd napsal \u201eT\u0159i slova o tajemn\u00e9 modlitb\u011b\u201c; krom\u011b toho i sv. \u0158eho\u0159 Sinajsk\u00fd k\u00e1zal o pot\u0159eb\u011b modlitby mysli mezi v\u011b\u0159\u00edc\u00edmi. Duchovn\u00ed v\u016fdce hesychast\u016f sv\u011btitel \u0158eho\u0159 Palama zd\u016fraz\u0148oval, \u017ee \u017eivot ve sv\u011bt\u011b nejen\u017ee m\u016f\u017ee, ale doslova mus\u00ed b\u00fdt veden v\u00a0souladu s\u00a0asketickou prax\u00ed a s\u00a0neust\u00e1lou Je\u017e\u00ed\u0161ovou modlitbou. Mnoz\u00ed z\u00a0Bohem\u00a0osv\u00edcen\u00fdch tradicionalist\u016f 18. stol. tyto koncepce (v\u00a0\u0158ecku) \u00fasp\u011b\u0161n\u011b rozvinuli. V\u00a0jejich d\u00edlech p\u0159edstavuje \u201evnit\u0159n\u00ed modlitba mysli\u201c jeden z\u00a0nejv\u00fdznamn\u011bj\u0161\u00edch a nej\u00fa\u010dinn\u011bj\u0161\u00edch prost\u0159edk\u016f k\u00a0uzdraven\u00ed a zbo\u017e\u0161t\u011bn\u00ed \u010dlov\u011bka.<\/p>\n

Pravoslavn\u00e1 v\u00edra p\u0159edstavuje pravdiv\u00fd \u017eivot, \u017eivot v\u00a0pravd\u011b a sou\u010dasn\u011b pravdivou l\u00e1sku napl\u0148ovanou prost\u0159ednictv\u00edm pok\u00e1n\u00ed, modlitby, jedn\u00edm slovem prost\u0159ednictv\u00edm neptick\u00e9ho \u017eivota a hesychie. Jedn\u00edm ze z\u00e1kladn\u00edch p\u0159edpoklad\u016f spr\u00e1vn\u00e9ho my\u0161len\u00ed a\u00a0teologick\u00e9ho uva\u017eov\u00e1n\u00ed je p\u0159edev\u0161\u00edm rozli\u0161ov\u00e1n\u00ed podstaty a energie (\u03b4\u03b9\u03ac\u03ba\u03c1\u03b9\u03c3\u03b9\u03c2 \u03bf\u03c5\u03c3\u03af\u03b1\u03c2 \u03ba\u03b1\u03b9 \u03b5\u03bd\u03b5\u03c1\u03b3\u03b5\u03af\u03b1\u03c2) v\u00a0nestvo\u0159en\u00e9m Bohu (\u03c3\u03c4\u03bf \u03ac\u03ba\u03c4\u03b9\u03c3\u03c4\u03bf \u0398\u03b5\u03cc). Bez tohoto rozli\u0161en\u00ed nen\u00ed\u00a0mo\u017en\u00e9 z\u00edskat skute\u010dnou zku\u0161enost Bo\u017e\u00ed blahodati v\u00a0r\u00e1mci jak\u00e9koli pravdiv\u00e9 teologie. Je proto charakteristick\u00e9, \u017ee nedostatek t\u00e9to rozli\u0161ovac\u00ed schopnosti v\u00a0z\u00e1padn\u00ed teologii vedl posl\u00e9ze k\u00a0odchylk\u00e1m v\u00a0dogmatu. Jestli\u017ee i dnes svatohorsk\u00e9 a v\u0161epravoslavn\u00e9 mni\u0161stv\u00ed zachov\u00e1v\u00e1 hesychastick\u00fd charakter a usiluje nikoli o podman\u011bn\u00ed sv\u011bta, n\u00fdbr\u017e o jeho prom\u011bn\u011bn\u00ed skrze hesychastickou modlitbu a bohoslu\u017eebn\u00e9 uct\u00edv\u00e1n\u00ed Boha, tak za to vd\u011b\u010d\u00edme p\u0159edn\u011b svat\u00e9mu \u0158eho\u0159i Palamovi. On byl t\u00edm, kdo h\u00e1jil n\u00e1zor, \u017ee zbo\u017e\u0161t\u011bn\u00ed lid\u00e9, kte\u0159\u00ed zakou\u0161ej\u00ed tzv. T\u00e1borsk\u00e9 sv\u011btlo, toto Sv\u011btlo skute\u010dn\u011b vid\u00ed a sami b\u00fdvaj\u00ed v\u00a0tomto Sv\u011btle spat\u0159ov\u00e1ni \u2013 a pr\u00e1v\u011b to je nejvy\u0161\u0161\u00ed a nejryzej\u0161\u00ed zku\u0161enost zbo\u017e\u0161t\u011bn\u00ed. Na prvn\u00ed pohled je patrn\u00e9, \u017ee hesychie uvnit\u0159 mni\u0161stv\u00ed nese v\u00a0porovn\u00e1n\u00ed s\u00a0podm\u00ednkami \u017eivota lid\u00ed ve sv\u011bt\u011b p\u0159irozen\u011b jin\u00fd stupe\u0148 z\u00e1t\u011b\u017ee a\u00a0r\u016fznou m\u00edru uplatn\u011bn\u00ed. Nehled\u011b na rozd\u00edlnou formu askeze je v\u0161ak hesychie doporu\u010dov\u00e1na i\u00a0v\u011b\u0159\u00edc\u00edm, kte\u0159\u00ed \u017eij\u00ed v\u00a0man\u017eelstv\u00ed.<\/p>\n

Nejlep\u0161\u00edm obh\u00e1jcem tohoto u\u010den\u00ed je pr\u00e1v\u011b svat\u00fd \u0158eho\u0159 Palama, kter\u00fd k\u00a0t\u00e9to aktivit\u011b pob\u00edzel i\u00a0k\u0159es\u0165any ve sv\u011bt\u011b, a\u010dkoli za podm\u00ednky nutn\u00e9ho duchovn\u00edho veden\u00ed. Jednou se stalo, \u017ee za n\u00edm s\u00a0pochybnostmi p\u0159i\u0161el jist\u00fd otec Job z\u00a0Verie, ze Sk\u00fdtu, kter\u00fd sv. \u0158eho\u0159 zalo\u017eil nedaleko Solun\u011b, a\u00a0kter\u00fd za\u010dal pochybovat o vhodnosti doporu\u010dovat modlitbu mysli i\u00a0prost\u00fdm v\u011b\u0159\u00edc\u00edm, a nikoli pouze mnich\u016fm. Otec Job pova\u017eoval u\u010den\u00ed sv. \u0158eho\u0159e za jakousi novotu v\u00a0C\u00edrkvi a nam\u00edtal, \u017ee nipsis a neust\u00e1l\u00e1 modlitba je ur\u010dena pouze pro mnichy, nebo\u0165 prost\u00ed v\u011b\u0159\u00edc\u00ed ve sv\u011bt\u011b se j\u00ed nemohou dostate\u010dn\u011b dob\u0159e v\u011bnovat kv\u016fli mnoha sv\u00fdm starostem. Svat\u00fd \u0158eho\u0159 Palama v\u0161ak nad\u00e1le h\u00e1jil pozici v\u0161ech jemu p\u0159edch\u00e1zej\u00edc\u00edch Otc\u016f, kte\u0159\u00ed ve shod\u011b s\u00a0apo\u0161tolem Pavlem podporovali neust\u00e1lou modlitebn\u00ed aktivitu uv\u011bdom\u011bl\u00e9ho k\u0159es\u0165ana (srov. 1Sol 5,17[9]<\/a>). Uv\u011bdomme si, \u017ee askeze by m\u011bla b\u00fdt ch\u00e1p\u00e1na p\u0159edev\u0161\u00edm jako prost\u0159edek \u201ek absolutn\u00ed zm\u011bn\u011b lidsk\u00e9ho ega\u201c[10]<\/a>, kter\u00e1 se d\u011bje d\u00edky Bo\u017e\u00ed blahodati, a\u00a0z\u00a0tohoto pohledu je aplikovateln\u00e1 v\u0161emi v\u011brn\u00fdmi k\u0159es\u0165any.<\/p>\n

\"\"<\/a><\/p>\n

Uve\u010fme v\u00a0t\u00e9to souvislosti je\u0161t\u011b jeden dobov\u00fd p\u0159\u00edklad, a sice osobnost Konstantina Palamy \u2013 otce svat\u00e9ho \u0158eho\u0159e, kter\u00fd byl vysoce postaven\u00fdm spolupracovn\u00edkem na dvo\u0159e byzantsk\u00e9ho c\u00edsa\u0159e Andronika II, a\u00a0p\u0159esto s\u00e1m praktikoval modlitbu mysli, od n\u00ed\u017e jej neodlou\u010dily ani administrativn\u00ed \u00fakoly, kter\u00e9 musel vykon\u00e1vat. Tak\u00e9 on se cele v\u011bnoval neptick\u00e9 \u010dinnosti. V\u00a0\u017eivot\u011b sv. \u0158eho\u0159e Palamy je uvedena n\u00e1sleduj\u00edc\u00ed ud\u00e1lost. Kdy\u017e se jednou p\u0159i jedn\u00e1n\u00ed ministersk\u00e9ho kolegia zd\u00e1l b\u00fdt Konstantin Palama zamy\u0161len\u00fd, jako by ani nev\u011bnoval pozornost tomu, co se p\u0159i jedn\u00e1n\u00ed d\u011bje, s\u00e1m c\u00edsa\u0159 Andronik tehdy prohl\u00e1sil: \u201eBla\u017een\u00fd Konstantin m\u00e1 nyn\u00ed sv\u00e9 vlastn\u00ed starosti, a ty mu nedovoluj\u00ed v\u011bnovat pozornost na\u0161im slov\u016fm. Jeho mysl je nyn\u00ed soust\u0159ed\u011bna na pravdiv\u00e9 a nebesk\u00e9 (v\u011bci), a (on) pro n\u011b zapom\u00edn\u00e1 na ty pozemsk\u00e9, nebo\u0165 ve\u0161ker\u00e1 jeho pozornost je odd\u00e1na modlitb\u011b a Bohu.\u201c[11]<\/a><\/p>\n

Svat\u00fd \u0158eho\u0159 Palama je v\u00a0souvislosti s hesychasmem p\u0159ipom\u00edn\u00e1n zejm\u00e9na proto, \u017ee polo\u017eil teologick\u00e9 z\u00e1klady hesychastick\u00e9 tradici C\u00edrkve t\u00edm, \u017ee shrnul u\u010den\u00ed v\u0161ech p\u0159edch\u00e1zej\u00edc\u00edch svat\u00fdch Otc\u016f a precizoval rozli\u0161en\u00ed Bo\u017e\u00ed podstaty a nestvo\u0159en\u00fdch (Bo\u017e\u00edch) energi\u00ed.[12]<\/a> Jako u\u010ditel modlitby p\u0159edal a\u00a0nad\u00e1le d\u00edky sv\u00e9 svatosti p\u0159ed\u00e1v\u00e1 zku\u0161enost svat\u00fdch Otc\u016f i\u00a0sou\u010dasn\u00e9mu \u010dlov\u011bku, jeho\u017e upev\u0148uje v\u00a0nad\u011bji na z\u00edsk\u00e1n\u00ed zku\u0161enosti Bo\u017e\u00ed blahodati.<\/p>\n

MD<\/p>\n

[1]<\/a> \u0393\u03a1\u0397\u0393\u039f\u03a1\u0399\u039f\u03a3 \u03a0\u0391\u039b\u0391\u039c\u0391\u03a3: \u0388\u03c1\u03b3\u03b1, \u0395.\u03a0.\u0395. \u0398\u03b5\u03c3\u03c3\u03b1\u03bb\u03bf\u03bd\u03af\u03ba\u03b7 1981\u20131983, \u03c4. 1, 186, 5. Citov\u00e1no podle \u0393\u0395\u03a9\u03a1\u0393\u0399\u039f\u03a3, \u03b1\u03c1\u03c7\u03b9\u03bc.: \u039f \u03ac\u03b3\u03b9\u03bf\u03c2 \u0393\u03c1\u03b7\u03b3\u03cc\u03c1\u03b9\u03bf\u03c2 \u03bf \u03a0\u03b1\u03bb\u03b1\u03bc\u03ac\u03c2 \u2013 \u03b4\u03b9\u03b4\u03ac\u03c3\u03ba\u03b1\u03bb\u03bf\u03c2 \u03c4\u03b7\u03c2 \u03b8\u03b5\u03ce\u03c3\u03b5\u03c9\u03c2<\/em>, s. 54.<\/p>\n

[2]<\/a> \u0393\u03a1\u0397\u0393\u039f\u03a1\u0399\u039f\u03a3 \u03a0\u0391\u039b\u0391\u039c\u0391\u03a3: \u0388\u03c1\u03b3\u03b1, \u0395.\u03a0.\u0395. \u0398\u03b5\u03c3\u03c3\u03b1\u03bb\u03bf\u03bd\u03af\u03ba\u03b7 1981\u20131983, \u03c4. 3, 110, 30, tamt\u00e9\u017e, s. 54.<\/p>\n

[3]<\/a> \u0393\u0395\u03a9\u03a1\u0393\u0399\u039f\u03a3, \u03b1\u03c1\u03c7\u03b9\u03bc.: \u039f \u03ac\u03b3\u03b9\u03bf\u03c2 \u0393\u03c1\u03b7\u03b3\u03cc\u03c1\u03b9\u03bf\u03c2 \u03bf \u03a0\u03b1\u03bb\u03b1\u03bc\u03ac\u03c2 \u2013 \u03b4\u03b9\u03b4\u03ac\u03c3\u03ba\u03b1\u03bb\u03bf\u03c2 \u03c4\u03b7\u03c2 \u03b8\u03b5\u03ce\u03c3\u03b5\u03c9\u03c2<\/em>, s. 56.<\/p>\n

[4]<\/a> Viz \u0393\u0395\u03a9\u03a1\u0393\u0399\u039f\u03a3, \u03b1\u03c1\u03c7\u03b9\u03bc.: \u039f \u03ac\u03b3\u03b9\u03bf\u03c2 \u0393\u03c1\u03b7\u03b3\u03cc\u03c1\u03b9\u03bf\u03c2 \u03bf \u03a0\u03b1\u03bb\u03b1\u03bc\u03ac\u03c2 \u2013 \u03b4\u03b9\u03b4\u03ac\u03c3\u03ba\u03b1\u03bb\u03bf\u03c2 \u03c4\u03b7\u03c2 \u03b8\u03b5\u03ce\u03c3\u03b5\u03c9\u03c2<\/em>, s. 58.<\/p>\n

[5]<\/a> Viz tamt\u00e9\u017e, s. 59.<\/p>\n

[6]<\/a> Viz \u0393\u0395\u03a9\u03a1\u0393\u0399\u039f\u03a3, \u03b1\u03c1\u03c7\u03b9\u03bc.: \u039f \u03ac\u03b3\u03b9\u03bf\u03c2 \u0393\u03c1\u03b7\u03b3\u03cc\u03c1\u03b9\u03bf\u03c2 \u03bf \u03a0\u03b1\u03bb\u03b1\u03bc\u03ac\u03c2 \u2013 <\/em>\u0394<\/em>\u03b9\u03b4\u03ac\u03c3\u03ba\u03b1\u03bb\u03bf\u03c2 \u03c4\u03b7\u03c2 \u03b8\u03b5\u03ce\u03c3\u03b5\u03c9\u03c2<\/em>. \u0386\u03b3\u03b9\u03bf\u03bd \u038c\u03c1\u03bf\u03c2 2006, s. 35.<\/p>\n

[7]<\/a> \u039d\u03ad\u03bf\u03bd \u201e\u039c\u03b1\u03c1\u03c4\u03c5\u03c1\u03bf\u03bb\u03cc\u03b3\u03b9\u03bf\u03bd\u201c \u2013 \u0391\u03b3\u03b9\u03bf\u03bd\u03b9\u03ba\u03bf\u03b4\u03b7\u03bc\u03b9\u03ba\u03cc\u03bd \u0391\u03bd\u03b8\u03bf\u03bb\u03cc\u03b3\u03b9\u03bf\u03bd<\/em>. \u03a3\u03c0\u03b7\u03bb\u03b9\u03ce\u03c4\u03b7. \u03c3. 165. Citov\u00e1no podle \u0417\u041e\u0418\u0422\u0410\u041a\u0418\u0421, \u0410.: \u041c\u0438\u0441\u0441\u0438\u043e\u043d\u0435\u0440\u0441\u043a\u043e\u0435 \u0441\u043b\u0443\u0436\u0435\u043d\u0438\u0435 \u043f\u0440\u0430\u0432\u043e\u0441\u043b\u0430\u0432\u043d\u044b\u0445 \u0442\u0440\u0430\u0434\u0438\u0446\u0438\u043e\u043d\u0430\u043b\u0438\u0441\u0442\u043e\u0432 \u043d\u0430 \u0411\u0430\u043b\u043a\u0430\u043d\u0430\u0445 \u0432 XVIII\u2013XIX \u0432\u0435\u043a\u0430\u0445. \u0427\u0430\u0441\u0442\u044c 1<\/em><\/a> (online).<\/p>\n

[8]<\/a>\u00a0 Viz \u0421\u041e\u041a\u041e\u041b\u041e\u0412, \u0418.: \u0421\u0432\u044f\u0442\u0438\u0442\u0435\u043b\u044c \u0413\u0440\u0438\u0433\u043e\u0440\u0438\u0439 \u041f\u0430\u043b\u0430\u043c\u0430. \u0415\u0433\u043e \u0442\u0440\u0443\u0434\u044b \u0438 \u0443\u0447\u0435\u043d\u0438\u0435 \u043e\u0431 \u0438\u0441\u0438\u0445\u0438\u0438<\/em>. \u0421\u041f\u0431., 2004. \u0441. 58. Citov\u00e1no podle \u0417\u041e\u0418\u0422\u0410\u041a\u0418\u0421, \u0410.: \u041c\u0438\u0441\u0441\u0438\u043e\u043d\u0435\u0440\u0441\u043a\u043e\u0435 \u0441\u043b\u0443\u0436\u0435\u043d\u0438\u0435 \u043f\u0440\u0430\u0432\u043e\u0441\u043b\u0430\u0432\u043d\u044b\u0445 \u0442\u0440\u0430\u0434\u0438\u0446\u0438\u043e\u043d\u0430\u043b\u0438\u0441\u0442\u043e\u0432 \u043d\u0430 \u0411\u0430\u043b\u043a\u0430\u043d\u0430\u0445 \u0432 XVIII\u2013XIX \u0432\u0435\u043a\u0430\u0445. \u0427\u0430\u0441\u0442\u044c 1<\/em><\/a> (online).<\/p>\n

[9]<\/a> \u201eBez p\u0159est\u00e1n\u00ed se modlete.\u201c<\/p>\n

[10]<\/a> \u017dUPINA, M.: Ask\u00e9za a duchovn\u00fd \u017eivot. In: Nipsis<\/em>. Ro\u010dn\u00edk III\/2008, \u010d. 5, s. 15.<\/p>\n

[11]<\/a> \u03a6\u0399\u039b\u039f\u039a\u0391\u039b\u0399\u0391 \u03a4\u03a9\u039d \u0399\u0395\u03a1\u03a9\u039d \u039d\u0397\u03a0\u03a4\u0399\u039a\u03a9\u039d<\/em>. \u201e\u03a0\u03b5\u03c1\u03b9\u03b2\u03cc\u03bb\u03b9 \u03c4\u03b7\u03c2 \u03a0\u03b1\u03bd\u03b1\u03b3\u03af\u03b1\u03c2\u201c, \u0398\u03b5\u03c3\u03c3\u03b1\u03bb\u03bf\u03bd\u03af\u03ba\u03b7 2002, \u03a4\u03cc\u03bc\u03bf\u03c2 \u0395\u00b4, s. 316. Srov. \u0393\u03a1\u0397\u0393\u039f\u03a1\u0399\u039f\u03a5 \u0393\u03a1\u0397\u0393\u039f\u03a1\u0399\u0391\u03a4\u039f\u03a5: \u0397 \u03c3\u03b7\u03bc\u03b1\u03c3\u03af\u03b1 \u03c4\u03b7\u03c2 \u03bd\u03ae\u03c8\u03b5\u03c9\u03c2 \u03c3\u03c4\u03bf\u03bd \u03b1\u03b3\u03ce\u03bd\u03b1 \u03b3\u03b9\u03b1 \u03c4\u03b7\u03bd \u03b8\u03ad\u03c9\u03c3\u03b9. \u0399n: \u039f \u039f\u03a3\u0399\u039f\u03a3 \u0393\u03a1\u0397\u0393\u039f\u03a1\u0399\u039f\u03a3.<\/em> \u0386\u03b3\u03b9\u03bf\u03bd \u038c\u03c1\u03bf\u03c2 2006, ro\u010d. \u0392\u0384, \u010d. 31, s. 34\u201351.<\/p>\n

[12]<\/a> Viz \u0393\u03a1\u0397\u0393\u039f\u03a1\u0399\u039f\u03a3 \u0393\u03a1\u0397\u0393\u039f\u03a1\u0399\u0391\u03a4\u0397\u03a3: \u0397<\/em> \u03c3\u03b7\u03bc\u03b1\u03c3\u03af\u03b1<\/em> \u03c4\u03b7\u03c2<\/em> \u03bd\u03ae\u03c8\u03b5\u03c9\u03c2<\/em> \u03c3\u03c4\u03bf\u03bd<\/em> \u03b1\u03b3\u03ce\u03bd\u03b1<\/em> \u03b3\u03b9\u03b1<\/em> \u03c4\u03b7\u03bd<\/em> \u03b8\u03ad\u03c9\u03c3\u03b9<\/em>, s. 32.<\/p>\n","protected":false},"excerpt":{"rendered":"

Hesychastick\u00fd a asketick\u00fd charakter pravoslavn\u00e9 teologie Jeden z\u00a0nejz\u00e1\u0159iv\u011bj\u0161\u00edch \u201esv\u00edcn\u016f\u201c pravoslav\u00ed a autoritativn\u00ed U\u010ditel-Svatohorec: svat\u00fd \u0158eho\u0159 Palama inspirativn\u00edm zp\u016fsobem srovn\u00e1v\u00e1 teologii s empirickou zku\u0161enost\u00ed z\u00a0n\u00ed \u010derpanou. Teologie C\u00edrkve a svat\u00fdch Otc\u016f je toti\u017e \u201ebezpe\u010dnou\u201c[1] a \u201eBohem inspirovanou\u201c[2] teologi\u00ed, jak sv. \u0158eho\u0159 uv\u00e1d\u00ed. Z\u00a0v\u00fd\u0161e uveden\u00e9ho vypl\u00fdv\u00e1 tak\u00e9 teologick\u00fd p\u0159\u00edstup sv. \u0158eho\u0159e Palamy k\u00a0nositel\u016fm teologick\u00e9ho n\u00e1zoru a jeho…<\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2}},"categories":[11,12,15],"tags":[],"class_list":["post-381","post","type-post","status-publish","format-standard","hentry","category-homilie","category-pravoslavi","category-verouka"],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p9GyX2-69","jetpack-related-posts":[],"_links":{"self":[{"href":"https:\/\/pravoslavnebrno.cz\/uk\/wp-json\/wp\/v2\/posts\/381","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/pravoslavnebrno.cz\/uk\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/pravoslavnebrno.cz\/uk\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/pravoslavnebrno.cz\/uk\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/pravoslavnebrno.cz\/uk\/wp-json\/wp\/v2\/comments?post=381"}],"version-history":[{"count":4,"href":"https:\/\/pravoslavnebrno.cz\/uk\/wp-json\/wp\/v2\/posts\/381\/revisions"}],"predecessor-version":[{"id":385,"href":"https:\/\/pravoslavnebrno.cz\/uk\/wp-json\/wp\/v2\/posts\/381\/revisions\/385"}],"wp:attachment":[{"href":"https:\/\/pravoslavnebrno.cz\/uk\/wp-json\/wp\/v2\/media?parent=381"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/pravoslavnebrno.cz\/uk\/wp-json\/wp\/v2\/categories?post=381"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/pravoslavnebrno.cz\/uk\/wp-json\/wp\/v2\/tags?post=381"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}