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Redemptoris Custos Redemptoris Custos 15. srpna 1989 102 APOŠTOLSKÁ ADHORTACE APOŠTOLSKÁ ADHORTACE SVATÉHO OTCE JANA PAVLA II. SVATÉHO OTCE JANA PAVLA II. REDEMPTORIS CUSTOS REDEMPTORIS CUSTOS O SVATÉM JOSEFOVI A JEHO POSLÁNÍ O SVATÉM JOSEFOVI A JEHO POSLÁNÍ Ě V ŽIVOT KRISTA I CÍRKVE V ŽIVOT Ě KRISTA I CÍRKVE VYDALA ČESKÁ BISKUPSKÁ KONFERENCE PRAHA 2006 (PRO VNIT ŘNÍ POT ŘEBU) 1 Obsah Úvod ................................................................................................ 5 I. Zaznamenáno v Evangeliích ............................................... 6 II. Důvěrník Božího tajemství ................................................. 8 III. Muž spravedlivý – manžel ................................................ 17 IV. Práce vyjád řením lásky ..................................................... 21 V. Primát vnit řního života ..................................................... 22 VI. Patron církve naší doby ..................................................... 24 Poznámky ....................................................................................... 27 Seznam dokument ů vydaných v této edi ční řad ě ........................... 29 3 Biskup ům, kn ěžím a jáhn ům, řeholník ům a řeholnicím a všem v ěř ícím ÚVOD 1. POVOLÁN ZA OCHRÁNCE VYKUPITELE, „Josef ud ělal, jak mu and ěl Pán ě p řikázal: vzal svou ženu k sob ě“ (Mt 1,24 ). Církevní Otcové, čerpajíce inspiraci z evangelií, již od prvních staletí zd ůraz ňovali, že svatý Josef, který s láskou ochra ňoval Marii a s radostí se v ěnoval výchov ě Ježíše Krista, 1 také dnes st řeží a chrání mystické T ělo Vykupitele, církev, jejímž obrazem i vzorem je nej- sv ětější Panna. Ke stému výro čí vyhlášení encykliky Quamquam pluries papeže Lva XIII. 2 i v duchu staleté úcty ke svatému Josefovi chci vám po- skytnout k rozjímání, drazí brat ři a sestry, n ěkolik úvah o člověku, kterému B ůh „sv ěř il ochranu svých nejdrahocenn ějších poklad ů.“ 3 S radostí plním tuto pastý řskou povinnost a toužím, aby u všech stále více vzr ůstala úcta k patronu všeobecné církve i láska k Vykupiteli, kterému on tak p říkladně sloužil. Díky tomu se bude všechen k řes ťanský lid nejen ješt ě horliv ěji utíkat ke svatému Josefovi a s důvěrou prosit o jeho ochranu, ale také bude mít vždy p řed o čima jeho pokornou a vyzrálou službu i jeho úd ěl v ekonomii spásy. 4 Domnívám se totiž, že op ětné rozvažování o ú časti Mariina man- žela v Božím tajemství umožní církvi, sm ěř ující spolu s celou lid- skou rodinou k budoucnosti, nacházet neustále nov ě svou totožnost na základ ě této vykupitelské ekonomie, která se váže k základ ům tajemství Vt ělení . Josef z Nazareta se vlastn ě ú častnil tohoto tajemství jako nikdo jiný z lidí, krom ě Marie, Matky vt ěleného Slova. Spolu s ní m ěl na tajemství vt ělení ú čast, skute čně se podílel na téže spásné události. Byl d ůvěrníkem téže lásky, jejíž mocí v ěč ný Otec (ješt ě p řed stvo ře- ním) „nás p ředur čil, abychom byli p řijati za jeho d ěti skrze Ježíše Krista“ (Ef 1,5 ). 5 I. ZAZNAMENÁNO V EVANGELIÍCH V tomto bod ě záznam Lukáš ův souhlasí s Mt 1,18 a p řispívá ě č ě ň k objasn ní toho, co tam teme. Jestliže se po Mariin s atku ů MANŽELSTVÍ S MARIÍ s Josefem ukázalo, že je „v požehnaném stavu p sobením Ducha Sva- č ě ě tého“, odpovídá tato skute nost celému obsahu zv stování, a zvlášt ů ř č ť 2. „Josefe, synu David ův, neboj se k sob ě vzít svou manželku Marii. posledním slov m e eným Marií: „A se mi stane podle tvého slova!“ ě ě ě Vždy ť dít ě, které po čala, je z Ducha Svatého. Porodí syna a dáš mu (Lk 1,38 ) Po její odpov di na výslovný zám r Boží se Maria b hem dní ů ř ř ě jméno Ježíš; on totiž spasí sv ůj lid od h řích ů.“ (Mt 1,20–21 ) a týdn objevuje p ed lidmi i p ed Josefem jako „t hotná“, jako ta, ě ř V těchto slovech je obsaženo úst řední jádro biblické pravdy o která má porodit, která nosí v sob tajemství mate ství. svatém Josefovi – moment, na který p ředevším navazují církevní ě Otcové. 3. Za t ch okolností, „protože její muž Josef byl spravedlivý a ne- ě ě ě Evangelista Matouš vysv ětluje význam tohoto momentu, tak jak cht l ji vydat pohan , rozhodl se tajn se s ní rozejít“ (Mt 1,19 ). Josef ě ě ůč ř ho prožíval Josef. Je však t řeba mít sou časn ě p řed o čima navazující nev d l, jak se má zachovat v i „podivuhodnému“ Mariinu mate - ěď ň ř text z Lukášova evangelia, abychom pln ě pochopili celkovou souvis- ství. Zajisté hledal odpov na tuto zneklid ující otázku. Ale p ede- ě ě lost. A tak, ve spojení se slovy verše: „S narozením Ježíše Krista to vším hledal východisko z této pro n ho t žké situace. „Když už to ě ě ě ě ř bylo takto: Jeho matka Maria byla zasnoubena s Josefem . Ale d říve cht l ud lat, zjevil se mu ve snu and l Pán a ekl: >Josefe, synu ů ě ť ě než za čali spolu bydlet, ukázalo se, že po čala z Ducha Svatého“ (Mt David v, neboj se k sob vzít svou manželku Marii. Vždy dít , které č 1,18 ), t ěhotenství Marie „p ůsobením Ducha Svatého“ najde širší a po ala, je z Ducha Svatého. Porodí syna a dáš mu jméno Ježíš; on ů ř ů jednozna čné vysv ětlení v Lukášov ě popisu Ježíšova zrození: „And ěl totiž spasí sv j lid od h ích .<“ (Mt 1,20–21 ) ě Gabriel byl poslán od Boha do galilejského m ěsta, které se jmenuje Jde o blízkou podobnost mezi „zv stováním“ v záznamu Matoušo- ě ě ě Nazaret, k pann ě zasnoubené s mužem jménem Josef z Davidova v a Lukášov . Boží zv stovatel uvádí Josefa do tajemství Mariina ř rodu a ta panna se jmenovala Maria.“ (Lk 1,26–27 ) Slova and ělského mate ství. Ta, která byla podle zákona „provdána“, stala se mocí Du- ů pozdravení: „Bu ď zdráva, milostiplná, Pán s tebou,“ (Lk 1,28 ) vyvolala cha Svatého Matkou, z stávajíc pannou. Když Syn, kterého Maria nosí ů ě ř ě Mariin vnit řní neklid a zárove ň ji podnítila k uvažování. V té chvíli ve svém l n , p ijde na sv t, má dostat jméno Ježíš. Bylo to jméno č ů ř ě zv ěstovatel Pannu uklid ňuje a odhaluje jí zvláštní Boží zám ěr s ní: mezi Izraelity známé, ob as je dávali svým syn m. V tomto p ípad ě ř „Neboj se, Maria, nebo ť jsi nalezla milost u Boha. Po čneš a porodíš však jde o Syna, který – shodn s Božím p íslibem – naplní celý vý- ů syna a dáš mu jméno Ježíš. Bude veliký a bude nazván Synem Nej- znam toho jména: Jesus – Jehošua znamená: „B h, který spasí.“ ě vyššího. Pán B ůh mu dá tr ůn jeho p ředka Davida.“ (Lk 1,30–32 ) Zv stovatel se obrací na Josefa jako na „manžela Marie“, který, ř č Krátce p ředtím evangelista potvrzuje, že ve chvíli zv ěstování Maria až p ijde as, má pak dát vlastní jméno Synovi, jenž se narodí naza- ě ěř již byla „zasnoubena s mužem jménem Josef z Davidova rodu“. retské Pann , za Josefa provdané. Obrací se tedy na Josefa a sv uje ůč Povaha tohoto zasnoubení se vysv ětluje nep římo; když Maria mu úkoly pozemského otce v i Mariinu Synovi . ě ě ě ř uslyšela, co říkal zv ěstovatel o narození Syna, ptá se: „Jak se to sta- „Když se Josef probudil ze spánku, ud lal, jak mu and l Pán p i- ě ě ne? Vždy ť muže nepoznávám?“ (Lk 1,34 ) Tehdy slyší tuto odpov ěď : kázal: vzal svou ženu k sob .“ (Mt 1,24 ) Vzal ji k sob s celým tajem- ř ě ř ě ů „Duch Svatý sestoupí na tebe a moc Nejvyššího t ě zastíní! Proto také stvím jejího mate ství, spolu se Synem, který m l p ijít na sv t p so- ů dít ě bude nazváno svaté, Syn Boží.“ (Lk 1,35 ) Maria, i když byla již bením Ducha Svatého. Josef ukázal týmž zp sobem jako Maria ů ůč ů ě ě „provdána“ za Josefa, z ůstane pannou, nebo ť Dít ě, které se v ní od ochotu v le v i tomu, co B h od n ho žádal skrze svého zv stovate- chvíle zv ěstování po čalo, bylo po čato z Ducha Svatého. le. 6 7 II. D ŮVĚRNÍK BOŽÍHO TAJEMSTVÍ oznámit tajemství své v ůle (Ef 1,9 ): že lidé prost řednictvím Krista, vt ěleného Slova, mají v Duchu Svatém p řístup k Otci a stávají se 8 4. Když Maria krátce po zv ěstování odešla do Zachariášova domu, účastnými božské p řirozenosti (srov. Ef 2,18; 2 Petr 1,4 )“. aby navštívila svou p říbuznou Alžb ětu, uslyšela p ři uvítání slova, Josef – spolu s Marií – je prvním d ůvěrníkem tajemství živého Bo- která Alžb ěta vyslovila „napln ěna Duchem Svatým“ ( srov. Lk 1,41 ). ha . Spolu s Marií – a také vzhledem k Marii – se podílí od samého Krom ě slov, která navazovala na pozdravení and ělské p ři zv ěstování, po čátku na vrcholném úseku sebezjevení Boha v Kristu. Majíce p řed Alžb ěta řekla: „Blahoslavená jsi, která jsi uv ěř ila, že se splní to, co ti očima záznamy obou evangelist ů, Matouše i Lukáše, m ůžeme říci, že bylo řečeno od Pána!“ (Lk 1,45 ) Tato slova se vlastn ě stala v ůdčí Josef je prvním, kdo má ú čast na ví ře Bohorodi čky. Svou ú častí pod- myšlenkou encykliky Redemptoris Mater , kterou jsem cht ěl prohlou- poruje svou manželku ve ví ře v Boží zv ěstování.
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