„… afin de vivre”

Résultat de recherche d'images pour "torrent"

Cherchez le bien et non le mal, afin de vivre. Ainsi le Seigneur, Dieu de l’univers, sera avec vous, comme vous le déclarez. 
Détestez le mal, aimez le bien, faites régner le droit au tribunal ; peut-être alors le Seigneur, Dieu de l’univers, fera-t-il grâce à ce qui reste d’Israël. 
Je déteste, je méprise vos fêtes, je n’ai aucun goût pour vos assemblées. 
Quand vous me présentez des holocaustes et des offrandes, je ne les accueille pas ; vos sacrifices de bêtes grasses, je ne les regarde même pas. 
Éloignez de moi le tapage de vos cantiques ; que je n’entende pas la musique de vos harpes. 
Mais que le droit jaillisse comme une source ; la justice, comme un torrent qui ne tarit jamais ! 

Livre d’Amos 5,14-15.21-24.

Seek good, not evil,
    that you may live.
Then the Lord God Almighty will be with you,
    just as you say he is.
15 Hate evil, love good;
    maintain justice in the courts.
Perhaps the Lord God Almighty will have mercy
    on the remnant of Joseph.

Away with the noise of your songs!
    I will not listen to the music of your harps.
But let justice roll on like a river,
    righteousness like a never-failing stream! 

Amos 5, 14-16. 23-24

Căutaţi binele, şi nu răul, ca să trăiţi… 

Depărtează de Mine vuietul cântecelor tale; nu pot asculta sunetul alăutelor tale!  Ci dreptatea să curgă ca o apă curgătoare şi neprihanirea, ca un pârâu care nu seacă niciodată.


The Fourteen Precepts of Engaged Buddhism


1. Do not be idolatrous about or bound to any doctrine, theory, or ideology, even Buddhist ones. Buddhist systems of thought are guiding means; they are not absolute truth.

2. Do not think the knowledge you presently possess is changeless, absolute truth. Avoid being narrow-minded and bound to present views. Learn and practice non-attachment from views in order to be open to receive others’ viewpoints. Truth is found in life and not merely in conceptual knowledge. Be ready to learn throughout your entire life and to observe reality in yourself and in the world at all times.

3. Do not force others, including children, by any means whatsoever, to adopt your views, whether by authority, threat, money, propaganda, or even education. However, through compassionate dialogue, help others renounce fanaticism and narrowness.

4. Do not avoid contact with suffering or close your eyes before suffering. Do not lose awareness of the existence of suffering in the life of the world. Find ways to be with those who are suffering, including personal contact, visits, images, and sounds. By such means, awaken yourself and others to the reality of suffering in the world.

5. Do not accumulate wealth while millions are hungry. Do not take as the aim of your life fame, profit, wealth, or sensual pleasure. Live simply and share time, energy, and material resources with those who are in need.

6. Do not maintain anger or hatred. Learn to penetrate and transform them when they are still seeds in your consciousness. As soon as they arise, turn your attention to your breath in order to see and understand the nature of your hatred.

The world needs our care, our goodness and our peaceful action, now more than ever.

7. Do not lose yourself in dispersion and in your surroundings. Practice mindful breathing to come back to what is happening in the present moment. Be in touch with what is wondrous, refreshing, and healing both inside and around you. Plant seeds of joy, peace, and understanding in yourself in order to facilitate the work of transformation in the depths of your consciousness.

8. Do not utter words that can create discord and cause the community to break. Make every effort to reconcile and resolve all conflicts, however small.

9. Do not say untruthful things for the sake of personal interest or to impress people. Do not utter words that cause division and hatred. Do not spread news that you do not know to be certain. Do not criticize or condemn things of which you are not sure. Always speak truthfully and constructively. Have the courage to speak out about situations of injustice, even when doing so may threaten your own safety.

10. Do not use the Buddhist community for personal gain or profit, or transform your community into a political party. A religious community, however, should take a clear stand against oppression and injustice and should strive to change the situation without engaging in partisan conflicts.

11. Do not live with a vocation that is harmful to humans and nature. Do not invest in companies that deprive others of their chance to live. Select a vocation that helps realize your ideal of compassion.

12. Do not kill. Do not let others kill. Find whatever means possible to protect life and prevent war.

13. Possess nothing that should belong to others. Respect the property of others, but prevent others from profiting from human suffering or the suffering of other species on Earth.

14. Do not mistreat your body. Learn to handle it with respect. Do not look on your body as only an instrument. Preserve vital energies (sexual, breath, spirit) for the realization of the Way. (For brothers and sisters who are not monks and nuns) Sexual expression should not take place without love and commitment. In sexual relationships, be aware of future suffering that may be caused. To preserve the happiness of others, respect the rights and commitments of others. Be fully aware of the responsibility of bringing new lives into the world. Meditate on the world into which you are bringing new beings.

The world needs our care, our goodness, and our peaceful action, now more than ever. Caring for our world gives us a purpose and adds meaning to our life. By following principles like these from the heartfelt wisdom of Thich Nhat Hanh, we can become more peaceful and evolve ways of being that are altruistic and honourable. Ultimately we will lead happier and more fulfilling lives when we have a guiding light illuminating the path.

Source: Uplift Connect

Metropolitan  Anthony of Sourozh


„I met Christ as a Person at a moment when I needed him in order to live, and at a moment when I was not in search of him. I was found; I did not find him. I was a teenager then. Life had been difficult in the early years and now it had of a sudden become easier. All the years when life had been hard I had found it natural, if not easy, to fight; but when life became easy and happy I was faced quite unexpectedly with a problem: I could not accept aimless happiness. Hardships and suffering had to be overcome, there was something beyond them. Happiness seemed to be stale if it had no further meaning. As it often happens when you are young and when you act with passion, bent to possess either everything or nothing, I decided that I would give myself a year to see whether life had a meaning, and if I discovered it had none I would not live beyond the year.

Months passed and no meaning appeared on the horizon. One day, it was during Lent, and I was then a member of one of the Russian youth organizations in Paris, one of our leaders came up to me and said, ‘We have invited a priest to talk to you, come’. I answered with violent indignation that I would not. I had no use for Church. I did not believe in God. I did not want to waste any of my time. Then my leader explained to me that everyone who belonged to my group had reacted in exactly the same way, and if no one came we would all be put to shame because the priest had come and we would be disgraced if no one attended his talk. My leader was a wise man. He did not try to convince me that I should listen attentively to his words so that I might perhaps find truth in them: ‘Don’t listen,’ he said. ‘I don’t care, but sit and be a physical presence’. That much loyalty I was prepared to give to my youth organization and that much indifference I was prepared to offer to God and to his minister. So I sat through the lecture, but it was with increasing indignation and distaste. The man who spoke to us, as I discovered later, was a great man, but I was then not capable of perceiving his greatness. I saw only a vision of Christ and of Christianity that was profoundly repulsive to me. When the lecture was over I hurried home in order to check the truth of what he had been saying. I asked my mother whether she had a book of the Gospel, because I wanted to know whether the Gospel would support the monstrous impression I had derived from this talk. I expected nothing good from my reading, so I counted the chapters of the four Gospels to be sure that I read the shortest, not to waste time unnecessarily. And thus it was the Gospel according to St Mark which I began to read.

I do not know how to tell you of what happened. I will put it quite simply and those of you who have gone through a similar experience will know what came to pass. While I was reading the beginning of St Mark’s gospel, before I reached the third chapter, I became aware of a presence. I saw nothing. I heard nothing. It was no hallucination. It was a simple certainty that the Lord was standing there and that I was in the presence of him whose life I had begun to read with such revulsion and such ill-will,

This was my basic and essential meeting with the Lord. From then I knew that Christ did exist. I knew that he was thou, in other words that he was the Risen Christ. I met with the core of the Christian message, that message which St Paul formulated so sharply and clearly when he said, ‘If Christ is not risen we are the most miserable of all men’. Christ was the Risen Christ for me, because if the One Who had died nearly 2000 years before was there alive, he was the Risen Christ. I discovered then something absolutely essential to the Christian message — that the Resurrection is the only event of the Gospel which belongs to history not only past but also present. Christ rose again, twenty centuries ago, but he is the Risen Christ as long as history continues. Only in the light of the Resurrection did everything else make sense to me. Because Christ was alive and I had been in his presence I could say with certainty that what the Gospel said about the Crucifixion of the prophet of Galilee was true, and the centurion was right when he said, ‘Truly he is the Son of God’. It was in the light of the Resurrection that I could read with certainty the story of the Gospel, knowing that everything was true in it because the impossible event of the Resurrection was to me more certain than any event of history. History I had to believe, the Resurrection I knew for a fact. I did not discover, as you see, the Gospel beginning with its first message of the Annunciation, and it did not unfold for me as a story which one can believe or disbelieve. It began as an event that left all problems of disbelief because it was direct and personal experience.

Then I went on reading the Gospel and I discovered a certain number of things which I believe to be essential to the Christian faith, to the attitude of the Christian to the world and to God. The first thing that struck me is that God, as revealed to us in Christ, is everyone’s God. He is not the God of a nation, or a confession, or of a denomination, or a more or less peculiar group, he is everyone’s creator? Lord and Saviour. In him I discovered that the whole world had cohesion; that mankind was one; that differences and divergencies were not final and decisive, because we were loved of God; all of us equally, although we were called to serve him in a variety of ways, with a variety of gifts, and with a very different depth and width of knowledge. But the greater the knowledge, the greater the closeness, the greater the responsibility in a world that God loved so much that he gave his only begotten Son, for him to die that the world may live.

The second thing I discovered was that God not only does not want us to be subservient to him, but that he stands as none other for the dignity of man. He refuses to accept us as slaves; he does not permit us to forsake our dignity of sons and of children. Remember the parable of the Prodigal Son. In his humiliation the Prodigal Son is prepared to recognize that he is not worthy to be called any more a son, but in his longing to be accepted again into the forsaken household of the father he is prepared to be admitted into it as a servant. Yet when he comes to making his confession the father allows him to say, only ‘I am not worthy to be called thy son,’ but he interrupts him then because his son can be an unworthy son, but cannot be a worthy servant. Sonship is a gift that cannot be lost, although it can be profaned. This vision of a God who has respect for human dignity, who stands for it, who will not accept any debased relationship with man, filled me with admiration and with respect and with incipient love for him. And as a corollary — the acceptance by God of utter humiliation and abasement. All the gods of the Ancient World were great: they were the sum total of all that was valued and admired — justice, wisdom, goodness, power. Only God revealed in Christ defeats human imagination, could not be invented by man: a God made in the image of the servant, vulnerable, despised, humiliated, rejected, contemptible, defeated, killed, ruled out, unredeemed in the eyes of men. A God no one would wish to invent or to have — a God one can discover when he reveals himself. A God one accepts with awe and with fear-because he calls us to be like him, upturning all values and giving new meaning to all things.

Then I discovered that the world was dear to God. That he had not only made the world to remain afterwards its Creator and become later its Judge. He had created the world in an act of love, and he had never become alien and indifferent to this world he had thus created. The Incarnation unfolded itself (and I am now speaking no longer of this first primeval experience of mine, but of something that has developed in the course of years), the Incarnation unfolded itself in a variety of meanings of depth. But not only of meanings, for the basic experience of reality remained always untouched.”


„Cred în…”

Doua credo-uri crestine, în expresia personala a autorilor lor.

Primul este o talmacire de-a mea dupa Maurice Zundel, preot catolic elvetian (1897-1975)

„Cred în omul creator de om.

Cred în treimea omenească a Tatălui, Mamei şi Copilului.

Cred în fecioria autenticei paternități şi autenticei maternități.

Cred în fecioria iubirii.

Cred în comuniunea luminii,

în care persoanele se zămislesc şi se recunosc reciproc.

Cred în valoarea infinită a trupului omenesc şi în veşnicia lui.

Cred că Dumnezeu, înomenindu-se, devine om cu suflet şi trup. (nu stiu daca am inteles bine)

Cred că trupul nu devine el însuşi decât desfăşurându-şi

dimensiunea mistică ce-l personifică şi scapă oricărei stăpâniri.

Cred că dragostea e o sfântă taină de primit în genunchi.

Dumnezeu e cu adevărat Dumnezeul trupurilor,

aşa cum trupurile noastre sunt chemate să devină Trupul lui Dumnezeu

pentru a dărui lacrimi durerii Lui şi – mai mult încă –

pentru a face vizibil zâmbetul iubirii Lui.”

Al doilea este o talmacire dupa Bruno Forte, teolog si episcop italian. ( text primit cu ocazia unor exercitii spirituale la Paray-le-Monial, prin 2000.)

Cred în Tine, Doamne Isuse Christoase, Fiu iubit între veşnicie

trimis în lume pentru a-i împăca cu Tatăl pe cei păcătoşi. (Mc 1,11)

Pură acceptare a Iubirii, eşti Cel ce iubeşti într-o nemărginită recunoştinţă

şi ne înveţi că până şi gestul de a primi e divin, iar

primirea iubirii nu e mai puţin divină decât iubirea.

Eşti Cuvântul veşnic ţâşnit din tăcere, în dialogul nesfârşit al Iubirii. (In 1, 1ss)

Eşti Iubitul care primeşte şi dăruieşte tot ce are. (In 20,21)

Zilele vieţii Tale în trup (Evr 5, 7ss),

în care ai trăit întru ascultare desăvârşită,

în anonimatul de la Nazaret, în primăvara din Galileea,

până la urcarea la Ierusalim, la drama Pătimirii Tale,

la viaţa nouă a Învierii Tale,

fac să crească în sufletele noastre recunoştinţa Iubirii,

făcând din noi, cei ce Te urmăm,

oameni care cred în Iubire (1 In 4,16)

şi trăiesc în aşteptarea venirii Tale. (1 Cor 11,26)





„Nature as a Mirror of God”

By Richard Rohr

Long ago, St. Hildegard of Bingen (1098-1179), named a Doctor of the Church in 2012, communicated creation spirituality through music, art, poetry, medicine, gardening, and reflections on nature. She wrote in her famous book, Scivias:

You understand so little of what is around you because you do not use what is within you. [1]

This is key to understanding Hildegard and is very similar to Teresa of Ávila’s understanding of the soul. Without using the word, Hildegard recognized that the human person is a microcosm with a natural affinity for or resonance with its macrocosm, which many call God. Our little world reflects the big world. The key word here is resonance. Contemplative prayer allows your mind to resonate with what is visible and right in front of you. Contemplation erases the separateness between the seer and the seen.

Hildegard often used the word viriditas, the greening of things from within, similar to what we now call photosynthesis. She recognized a readiness in plants to receive the sun and to transform it into energy and life. She also saw an inherent connection between the physical world and the divine Presence. This connection translates into energy that is the soul and seed of everything, an inner voice calling you to “Become who you are; become all that you are.” This is our “life wish” or what Carl Jung called the “whole-making spirit.”

Hildegard is a wonderful example of someone who lives safely inside an entire cosmology, a universe where the inner shows itself in the outer, and the outer reflects the inner, where the individual reflects the cosmos, and the cosmos reflects the individual. Hildegard said, “O Holy Spirit, you are the mighty way in which every thing that is in the heavens, on the earth, and under the earth, is penetrated with connectedness, penetrated with relatedness.” [2] It is truly a Trinitarian universe, with all things whirling toward one another: from orbits, to gravity, to ecosystems, to sexuality.

In another place, Hildegard has God saying:

I have created mirrors in which I consider all the wonders of my originality which will never cease. [3]

Indeed, for Hildegard nature was a mirror for the soul and for God. This mirroring changes how we see and experience reality. Later, Bonaventure (1217-1274) wrote: “In the soul’s journey to God we must present to ourselves the whole material world as the first mirror through which we may pass over to the Supreme [Artisan].” [4] The Dominican Meister Eckhart (1260-1327) said the same: “If humankind could have known God without the world, God would never have created the world.” [5]

Nature is not a mere scenic backdrop so humans can take over the stage. Creation is in fact a full participant in human transformation, since the outer world is absolutely needed to mirror the true inner world. There are not just two sacraments, or even seven; the whole world is a sacrament!

Gateway to Presence:
If you want to go deeper with today’s meditation, take note of what word or phrase stands out to you. Come back to that word or phrase throughout the day, being present to its impact and invitation.

[1] Hildegard of Bingen, Scivias, 1.2.29. Translation supplied by Avis Clendenen, “Hildegard: ‘Trumpet of God’ and ‘Living Light’” in Chicago Theological Seminary Register 89 (2), Spring 1999, 25.

[2] Hildegard of Bingen, Meditations with Hildegard of Bingen, by Gabriele Uhlein (Santa Fe, NM: Bear & Co., 1982), 41.

[3] Hildegard of Bingen’s Book of Divine Works, with Letters and Songs, ed. Matthew Fox (Santa Fe, NM: Bear & Co., 1987), 128.

[4] Bonaventure, Bonaventure: The Soul’s Journey to God, I, 9, trans. Ewert Cousins (New York: Paulist Press, 1978), 63. Emphasis added.

[5] Meister Eckhart, The Complete Mystical Works of Meister Eckhart, ed. Maurice O’Connell Walshe, rev. Bernard McGinn (New York: The Crossroad Publishing Company, 2009), 275. 

Adapted from Richard Rohr with John Feister, Hope Against Darkness: The Transforming Vision of Saint Francis in an Age of Anxiety (Franciscan Media: 2001), 135; and unpublished “Rhine” talks (2015).

Si nous essayions de nous purifier du bruit et des rumeurs…

„Seul le silence, le silence des choses, le silence de la nature, le silence de la lumière, le silence du chant des oiseaux lui-même, ce silence seul peut faire contrepoids à la folie des hommes.

(…) Il est absolument indispensable, si nous voulons garder notre équilibre, et si nous voulons être dans le monde le ferment d’une paix chrétienne, il est indispensable de revenir continuellement au silence.

Les hommes pourraient se rencontrer et se retrouver frères infailliblement, dans la mesure, justement, où chacun consentirait à se démettre de lui-même en écoutant l’appel de sa vie intérieure.

Quelle merveille si chacun pouvait, le matin, en se recueillant au plus intime de lui-même, se charger de toute la lumière du Christ et écouter, comme dit saint Ignace d’Antioche, les mystères de la clameur qui s’accomplissent dans le silence de Dieu.”

Maurice Zundel, „un prophète pour notre temps”… pas si connu après tout.