{"id":4718,"date":"2025-07-11T13:34:01","date_gmt":"2025-07-11T11:34:01","guid":{"rendered":"https:\/\/kbd.sk\/?p=4718"},"modified":"2025-07-19T07:58:43","modified_gmt":"2025-07-19T05:58:43","slug":"15-nedela-v-cezrocnom-obdobi-v-roku-c","status":"publish","type":"post","link":"https:\/\/kbd.sk\/index.php\/liturgicke-komentare\/15-nedela-v-cezrocnom-obdobi-v-roku-c\/","title":{"rendered":"Koment\u00e1r k textom na 15. nede\u013eu v obdob\u00ed cez rok \u201eC\u201c"},"content":{"rendered":"
    \n
  1. \u010d\u00edtanie: <\/strong>Dt 30,10-14<\/li>\n<\/ol>\n

    Dne\u0161n\u00fd kr\u00e1tky \u00faryvok z\u00a0Knihy Deuteron\u00f3mium je s\u00fa\u010das\u0165ou tretej Moj\u017ei\u0161ovej re\u010di. Je to re\u010d vz\u00e1cna aj z\u00a0liter\u00e1rneho h\u013eadiska, lebo okrem svojho poetick\u00e9ho r\u00e1zu vykazuje aj ve\u013ek\u00e9 podobnosti so star\u00fdmi politick\u00fdmi zmluvami z\u00a02. tis\u00edcro\u010dia pred Kr. V\u00a0jadre je to teda ve\u013emi star\u00fd text a\u00a0je kr\u00e1sne, \u017ee v z\u00e1vere tohto antick\u00e9ho textu sa objavuje uistenie Izraelitov \u2013 a\u00a0s\u00a0nimi aj n\u00e1s \u2013 \u017ee z\u00e1kon, ktor\u00fd Boh na n\u00e1s kladie, je \u013eahk\u00e9 zachova\u0165: \u201eBl\u00edzko ti je toto slovo, ve\u013emi [bl\u00edzko], je v\u00a0tvojich \u00fastach a\u00a0v\u00a0tvojom srdci, aby si ho zachoval.\u201c (Dt 30,14). Uv\u00e1dzam tu vlastn\u00fd vo\u013en\u00fd preklad, ktor\u00fd sleduje slovosled hebrejskej vety a\u00a0jej ve\u013ek\u00fd d\u00f4raz na \u201ebl\u00edzkos\u0165\u201c slova\/z\u00e1kona \u010dloveku. Akoby sa tu chcelo poveda\u0165, \u017ee to, \u010do Boh od \u010dloveka \u017eiada, je \u010dloveku vlastn\u00e9: nie je to ni\u010d, \u010do by sa k\u00a0nemu prid\u00e1valo zvonka. Bo\u017e\u00ed z\u00e1kon je t\u00fdm, \u010do \u010dlovek z\u00a0hlb\u00edn svojho vn\u00fatra najviac chce a\u00a0\u010do jedin\u00e9 dok\u00e1\u017ee \u010dloveka realizova\u0165, urobi\u0165 ho \u0161\u0165astn\u00fdm.<\/p>\n

    2. \u010d\u00edtanie: <\/strong>Kol 1,15-20<\/p>\n

    \u00daryvok z\u00a0Listu Kolosanom n\u00e1s v\u0165ahuje do hymnu na chv\u00e1lu Krista, \u201eobrazu (doslova ikony<\/em>) nevidite\u013en\u00e9ho Boha\u201c \u2013 Krista, ktor\u00fd je \u201eprvoroden\u00fd zo v\u0161etk\u00e9ho stvorenia\u201c. Charakteristika Krista ako prvoroden\u00e9ho tu m\u00f4\u017ee vzbudzova\u0165 (\u010do sa aj v\u00a0dejin\u00e1ch her\u00e9z stalo), \u017ee Kristus je stvoren\u00edm. Av\u0161ak v novoz\u00e1konnej dobe e\u0161te neboli obsahy t\u00fdchto \u0165a\u017ek\u00fdch t\u00e9m spresnen\u00e9, to sa dialo a\u017e nesk\u00f4r, v\u00a0dobe cirkevn\u00fdch otcov, aj v\u010faka tlaku r\u00f4znych her\u00e9z. Tu n\u00e1m autor listu jednoducho chce poveda\u0165, \u017ee Kristus m\u00e1 prim\u00e1t nad v\u0161etk\u00fdm stvoren\u00edm \u2013 a\u00a0to nielen ako nejak\u00fd Vl\u00e1dca (Pantokrator), ale predov\u0161etk\u00fdm ako ten, kto je prv\u00fd schopn\u00fd by\u0165 ikonou<\/em> Boha, a\u00a0teda nap\u013a\u0148a\u0165 jeho slovo\/z\u00e1kon, ktor\u00e9 s\u00fa pr\u00e1ve jeho srdcu najbli\u017e\u0161ie \u2013 on s\u00e1m je Slovo, je t\u00fdm, kto Z\u00e1kon nap\u013a\u0148a. A\u00a0tento poukaz n\u00e1s tematicky prep\u00e1ja s\u00a0predch\u00e1dzaj\u00facim textom z\u00a0Deuteron\u00f3mia a z\u00e1rove\u0148\u00a0je predzves\u0165ou uskuto\u010dnenia v\u00a0evanjeliovej pas\u00e1\u017ei.<\/p>\n

    Evanjelium: <\/strong>Lk 10,25-37<\/p>\n

    V\u00a0podobenstve o\u00a0dobrom Samarit\u00e1novi, v\u00a0ktorom sa Je\u017ei\u0161 azda \u010diasto\u010dne opiera o\u00a0skuto\u010dn\u00fa udalos\u0165, do ktorej mohol by\u0165 s\u00e1m zaanga\u017eovan\u00fd, u\u017e dobre pozn\u00e1me zmenu perspekt\u00edvy. Je\u017ei\u0161 tu ot\u00e1zku o objekte, ktor\u00fa kladie ist\u00fd znalec z\u00e1kona (\u201eKto je m\u00f4j bl\u00ed\u017eny?\u201c) pres\u00fava do roviny subjektu (\u201e\u010co mysl\u00ed\u0161, ktor\u00fd bol bl\u00ed\u017enym?\u201c). Spochybni\u0165, \u017eeby nejak\u00fd \u010dlovek nezapadal do kateg\u00f3rie bl\u00ed\u017eneho je absol\u00fatne cudzie Je\u017ei\u0161ovej mentalite. Povahe cel\u00e9ho stvorenia je vlastn\u00e1 kateg\u00f3ria \u201ebl\u00ed\u017enosti\u201c \u2013 vz\u0165ahu, z\u00e1vislosti, bl\u00edzkosti \u2013 z\u00a0ktorej sa nik nem\u00f4\u017ee vymani\u0165. Iba \u010dlovek-subjekt sa s\u00e1m m\u00f4\u017ee rozhodn\u00fa\u0165 t\u00fato kateg\u00f3riu (zdanlivo) opusti\u0165. Ona v\u0161ak neprestane plati\u0165: on ju len prestane by\u0165 schopn\u00fd zak\u00fa\u0161a\u0165.<\/p>\n

    \u201eIst\u00fd \u010dlovek\u201c padne pri svojom zostupe do Jericha do r\u00fak zbojn\u00edkov a\u00a0ozb\u00edjan\u00fd, zbit\u00fd (\u0165a\u017ek\u00fdmi \u00fadermi, ranami; gr. ple\u0304ge\u0304<\/em>), zostane le\u017ea\u0165 polom\u0155tvy. Okolo n\u00e1hodou prejd\u00fa k\u0148az a\u00a0potom aj levita a\u00a0obaja ho \u201eob\u00eddu\u201c, doslova prejd\u00fa na proti\u013eahl\u00fa stranu (gr. antiparerchomai<\/em>): s\u00fa to \u010fal\u0161\u00ed protivn\u00edci, mohli by sme poveda\u0165, \u017ee s\u00fa na strane zbojn\u00edkov, ktor\u00ed \u010dloveku sp\u00f4sobili ujmu. Na\u0161\u0165astie sa objav\u00ed aj samarit\u00e1n, ktor\u00fd, akon\u00e1hle uzrie dor\u00e1\u0148an\u00e9ho, \u201ez\u013eutuje sa\u201c nad n\u00edm. Luk\u00e1\u0161 tu pou\u017eije zn\u00e1me gr\u00e9cke sloveso splagchnizomai<\/em>, ktor\u00e9 znamen\u00e1 \u201ema\u0165 s\u00facit, sympatiu\u201c, necha\u0165 rozkmita\u0165 svoje najvn\u00fatornej\u0161ie vn\u00fatro (splagchnon<\/em>). To vn\u00fatro, ktor\u00e9mu je slovo Boha tak \u201eve\u013emi bl\u00edzke\u201c, ako p\u00ed\u0161e autor dne\u0161nej pas\u00e1\u017ee Deuteron\u00f3mia, a teda srdce, schopn\u00e9 zachova\u0165, naplni\u0165 slovo. Citlivos\u0165, s\u00facit samarit\u00e1na ho okam\u017eite ved\u00fa k\u00a0tomu, \u017ee \u201esa pribl\u00ed\u017ei\u201c k\u00a0dor\u00e1\u0148an\u00e9mu a\u00a0obvia\u017ee jeho rany, doslova \u201etraumy\u201c (traumata<\/em>).<\/p>\n

    V\u00a0kres\u0165anskom prostred\u00ed, ako aj v\u00a0ka\u017edom opravdivo \u013eudskom prostred\u00ed, nech\u00fdbaj\u00fa pripravenos\u0165 a\u00a0ani konkr\u00e9tne prejavy charity. To, \u010do v\u0161ak neraz t\u00fdmto skutkom ch\u00fdba, je s\u00facit (a\u00a0treba uzna\u0165, \u017ee je tomu tak aj preto, \u017ee v\u00a0pr\u00edpade prav\u00e9ho s\u00facitu ide o\u00a0vrcholn\u00fd prejav l\u00e1sky, do ktor\u00e9ho treba dorasta\u0165). Rozdiel medzi charitou a\u00a0s\u00facitom je obrovsk\u00fd, je esenci\u00e1lny. Konanie charity je ovoc\u00edm prirodzen\u00e9ho z\u013eutovania, ako ho naz\u00fdva Simona Weil. Toto z\u013eutovanie m\u00e1 v\u00a0sebe v\u017edy zn\u00e1mky ist\u00e9ho odstupu od ne\u0161\u0165astn\u00edka, odstupu, v\u00a0ktorom m\u00e1me ist\u00e9 pote\u0161enie z\u00a0toho, \u017ee sa nenach\u00e1dzame v\u00a0jeho situ\u00e1cii, \u017ee sme na proti\u013eahlej strane. S\u00facit, naopak, spo\u010d\u00edva v\u00a0hlbokej pozornosti vo\u010di ne\u0161\u0165astn\u00edkovi a\u00a0v\u00a0tom, \u017ee sa pren\u00e1\u0161ame do neho, \u017ee sa s\u00a0n\u00edm a\u00a0s\u00a0jeho situ\u00e1ciou stoto\u017e\u0148ujeme.<\/p>\n

    Samarit\u00e1n mal s\u00facit s \u010dlovekom. Nekonal \u2013 povedal by som dne\u0161n\u00fdm prehnane psychologizuj\u00facim jazykom (i gestami) \u2013 ako zrel\u00fd<\/em>, ktor\u00fd traumatizovan\u00e9ho nezrel\u00e9ho<\/em> ponechal na proti\u013eahlej strane. Naopak, pribl\u00ed\u017eil sa k\u00a0nemu, nechal sa vtiahnu\u0165 do jeho tr\u00e1um a\u00a0vynalo\u017eil v\u0161etok potrebn\u00fd \u010das a prostriedky, aby ho o\u017eivil: konal ako \u017div\u00fd, ako ten, \u010do o\u017eivuje. Slovo a\u00a0z\u00e1kon \u017eivota, chvej\u00face sa v hlbin\u00e1ch jeho srdca, tak rozhodne odhalili jeho \u201ebl\u00ed\u017enos\u0165\u201c.<\/p>\n

    br. Pavel Prihatn\u00fd<\/p>\n

    <\/h3>\n","protected":false},"excerpt":{"rendered":"

    \u010d\u00edtanie: Dt 30,10-14 Dne\u0161n\u00fd kr\u00e1tky \u00faryvok z\u00a0Knihy Deuteron\u00f3mium je s\u00fa\u010das\u0165ou tretej Moj\u017ei\u0161ovej re\u010di. Je to re\u010d vz\u00e1cna aj z\u00a0liter\u00e1rneho h\u013eadiska, lebo okrem svojho poetick\u00e9ho r\u00e1zu vykazuje aj ve\u013ek\u00e9 podobnosti so…<\/p>\n","protected":false},"author":2,"featured_media":4719,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"inline_featured_image":false,"footnotes":""},"categories":[30],"tags":[],"class_list":{"0":"post-4718","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-liturgicke-komentare"},"_links":{"self":[{"href":"https:\/\/kbd.sk\/index.php\/wp-json\/wp\/v2\/posts\/4718","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/kbd.sk\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/kbd.sk\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/kbd.sk\/index.php\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/kbd.sk\/index.php\/wp-json\/wp\/v2\/comments?post=4718"}],"version-history":[{"count":6,"href":"https:\/\/kbd.sk\/index.php\/wp-json\/wp\/v2\/posts\/4718\/revisions"}],"predecessor-version":[{"id":4733,"href":"https:\/\/kbd.sk\/index.php\/wp-json\/wp\/v2\/posts\/4718\/revisions\/4733"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/kbd.sk\/index.php\/wp-json\/wp\/v2\/media\/4719"}],"wp:attachment":[{"href":"https:\/\/kbd.sk\/index.php\/wp-json\/wp\/v2\/media?parent=4718"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/kbd.sk\/index.php\/wp-json\/wp\/v2\/categories?post=4718"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/kbd.sk\/index.php\/wp-json\/wp\/v2\/tags?post=4718"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}